for the second time being duely conuicted it was made felonie as the other were In this constitution if the Lord Cromwell and other good men of the Parliament might haue had their wyll there is no doubt but the first crime of these concubinarye Priests as well as the second had had the same penaltie as the other vj. Articles had and should haue bene punished with death But Steuen Gardiner with his felowe Byshops who then ruled all the roste so basted this extraordinarie Article with their accustomed shiftes that if they were taken and duely conuicte for their not castè nor cautè at first time it was but forfaite of goodes Also for the second conuiction or atteinder they so prouided that the next yeare folowing that punishment and paine of death by Acte of Parliamente 〈◊〉 an 〈…〉 c. 10. was cleane wiped away and repealed And why so Because sayeth the Statute that punishment by payne of deathe is very sore and much extreme therefore it pleaseth the Kyng wyth the assente of the Lordes that that clause aboue written concerning felonie and paynes of deathe and other penalties and forfaitures for and vpon the first and seconde conuiction or atteynder of anye Prieste or woman The Acte aâ—ainst the â—horedome 〈◊〉 Priestes 〈◊〉 â—fter what 〈◊〉 for anye suche offences of whoredome or aduoutrie aforesayde shall be from hencefoorth voyde and of none effecte c. So that by this statute it was prouided for all suche votaries as liued in whoredome and adulterie for the first offence to lose his goodes and all his spirituall promotions except one For the second to forfaite all that he had to the King For the third conuiction to susteyne continuall imprisonment In these vngodly proceedings of the Popes Catholicke Clergie two things we haue to note The maniâ—est impiety â—f the popes â—octrine â—isclosed 1. First the horrible impietie of their doctrine directly fighting against the expresse authoritie of God his word forasmuch as that which God permitteth they restrayne that which he biddeth they forbid Habeat sayeth he non habeat say they taking exceptions agaynste the worde of the Lord. That which he calleth honorable and vndefiled they call heresie that which he cuÌ„mendeth and instituteth they punish with paynes of death Not onely the Priestes that marry but them also that say or cyphre that a Prieste may marry at the first they kill as felons Neither can any Miserere take place for chaste and lawfull wedlocke where as coÌ„trariwise a spirituall man may thrise defile his neighbours wife or thrise defloure his Brothers daughter and no felonie at all layde to his charge What is this in plaine words to say but that it is lesse sinne thrise to commit aduoutry then once to marry 2. The seconde is to be noted how these paynted hypocrites doe bewray their false dissembled dealinges vnawares with whome a man might thus reason Tell vs you Priests and votaries Dilemma â—gainst 〈◊〉 that will not marry which so precisely flie the state of Matrimonie intende you to liue chaste and are able so to do without wiues or do you keepe your selues chaste honest without them and without burning or not If ye be not able why then mary you not why take you not the remedy appointed of God Why make you those vowes which you can not performe or why do you not breake them being made falling thereby in daunger of breakyng Gods commandemeÌ„t for keeping your owne If you be able and so do intend to coÌ„tinue an honest and a continent conuersation without wiues then shall I aske of you according as Doct. Turner grauely truely layeth to your charge why do you so carefully prouide a remedie by your lawes aforehand for a mischiefe to come whiche you may auoide if ye list Doct. Turâ—eâ— huntyng â—he Romish Foxe vnlesse eyther ye listed not to stand though ye might or else saw your owne infirmitie that you could not though ye would And therefore fearing your owne weake fragilitie you prouide wisely for your selues aforehand that where other shall suffer paines of death at the first for well doing you may fall thrise in abhominable adultery and yet by the law haue your liues pardoned And heere commeth out your owne hypocrisie by your selues bewrayed For where as you all confesse that you are able to liue chaste if ye wil without wiues this moderation of the lawe prouided before against your aduouterous incontinencie playnely declareth that eyther ye purpose willingly to fal or at least ye feare and stand in doubt not to be able to stand And why then do you so confidently take such vowes vpon you standing in such doubt and feare for the performance thereof And be it to you admitted that all do not fall but that some keepe their vow The Paâ—istes beâ—â—ay their 〈…〉 though some viciously run to other mens wiues and daughters then here againe I aske you seeing these vicious whorehunters and aduouterous persons amongst you do liue viciously as you can not deny and may do otherwise if they list as you coÌ„fesse what punishmeÌ„t then are they worthy to haue which may liue coÌ„tinent and wil not neither yet will take the remedy prouided by God but refuse it Which beyng so then what iniquitie is this in you or rather impietie inexcusable against God and man to procure a moderation of lawes for such The impiety of the Papistes inexcusable and to shew such compassion and clemeÌ„cie to these so heynous adulterers whorehunters and beastly fornicators that if they adulterate other mens wiues neuer so oft yet there is no death for them and to shew no compassion at all nor to finde out any moderation for such but at the very first to kill theÌ„ as felons and heretickes which honestly doe mary in the feare of God or once say that a Priest may mary How can ye heare be excused O you children of iniquitie What reason is in your doyng or what truth in your doctrine or what feare of God in your harts You that neither are able to auoyde burnyng pollutioÌ„ without wedlocke nor yet will receaue that remedy that the Lord hath giuen you how will you stand in his face wheÌ„ hee shall reuele your operations and cogitations to your perpetuall confusion vnlesse by tyme ye conuert and repent And thus beyng ashamed of your execrable doyngs I cease to defile my penne any further in this so stinkyng matter of yours leauyng you to the Lord. It was declared before Read afore pag. 1130. pag. 1136. that what tyme these vi Articles were in hand in the Parliament house Cranmer then beyng Archbyshop of Canterbury onely withstoode the same disputyng iij. dayes agaynst them whose reasons and Arguments I wish were extant and remaynyng After these Articles were thus passed and concluded the kyng who alwayes bare especiall fauour vnto Cranmer perceiuyng him to bee not a litle discomforted therewith sent all the Lordes of the Parlament and
could before the sentence geuen or els to holâ— their peace for euer to all and singular Parsons Uicares Curates and others Clerks and learned men being within our Dioces of London and specially vnto Richard Clony our sworn Sumner greeting salutation benediction For so much as it is come to our hearing by common fame and the declaration of sundry credible persons that one Iohn Tooly late Citizen and Pulter of London the sonne of perdition and iniquity comming to the profundity of malice in the selfe same time in the which he should go to hanging accordyng to the lawes of the Realme for the greate theâ—e by him lately committed at whiche time chieâ—ely he shoulde haue cared for the wealth of his soule and to haue dyed in the vnity of the Catholique Churche did vtter diuers and sundry damnable blasphemous and hereticall opinions errors vtterly contrary repugnant to the verity of the Catholicke fayth vnity of the same and did exhort styrre vp and encourage the people there standing in great multitude to hold defend the same errors and opinions And moreouer certain of the people there standing as it did appeare infected with errours and heresies as â—autours and defenders of the sayd Iohn did confirme and geue expresse consent to the foresayd wordes propositions and affirmations which thing we doe vtter with sorrow and bytternesse of hart We therfore the foresayd Edmond bishop abouesayd Note how Boner here pretendeth conscience in prosecuting this mattâ—r when onely he was commaunded vnto it â—y the Counsells letters not being able nor daring passe ouer in silence or winke at the foresaid hainous act least by our negligence and slacknes y e bloud of theÌ„ might be required at our handes at the most terrible day of iudgement desiring to be certified and enformed whether y e premises declared vnto vs be of truth least that any scabbed sheep lurking amongst the simple flocke of our Lord do infect them with pestiferous heresy to you therfore we straitly charge and commauÌ„d that you cite or cause to be cited al and singuler hauing or knowing the truth of the premisses by setting vp this Citation vpon the Church doore of Saint Martines in the field being within our Dioces of London and also vpon the Cathedrall Church doore of S. Paules in London leauing there the copy hereof or by other meanes or wayes the best you can that this Citation and Monition may come to theyr knowledge All which and singular by the tenor of these presentes we cite and admonishe that they appeare and euery one of them do appeare before vs or our Uicar generall or Commissary whatsoeuer he be in that behalfe in our cathedrall Church of S. Paul in London in the Consistory place vp on thursday the second day of May now next ensuing betwixt the houres of 9. 10. of the clocke in the forenoone the same day to beare witnes to the truth in this behalfe and to depose and declare faythfully the trueth that they know or haue heard of the premisses and moreouer to do and receiue that law and reason doth require Further we commit vnto you as before and straytlye enioyning you do coÌ„maund The wyfe children kindâ—ed of Iohn Tooly cited that ye will generally cite the wife of the sayd Tooly that is dead his children his kynred by father and mother his frendes and his familiars in especiall and all other and euery of theÌ„ if there be any perhaps that desire to defend and purge the remembraunce of the person in the premisses and that ye admonish them after the maner and forme aforesayd whoÌ„ we likewise by the tenor of these presentes do in such sort cite and monish that they appeare all that euery one of theÌ„ do appeare vnder pain to be coÌ„pelled to keep silence for euer hereafter in this behalfe before vs or our Uicar generall in spirituall matters or such our Commissary at the day houre and place a foresayd to defende the good name and remembraunce of him that is dead and to say alledge propose in due forme of law a cause reasonable if they haue any or can tel of any why the sayd Iohn Tooly that is dead ought not to be determined and declared for such an heretick and excommunicate person and his remembrance condemned in the detesting and condemning of so heynous a deed and crime his body or carkas to lacke Church buriall The carcas of Tooly â—ut of from Christian buryall as a rotteÌ„ meÌ„ber cut of from the church and the same to be committed to the arme power secular and they compelled hereafter for euer to hold theyr peace And furthermore to do receiue to suffer as law and reason will and as the quality of suche matter and the nature of themselues do constrayne and require and moreouer that you cite and monish after the maner aforesayd all and euery of the receiuers fautours and creditours of the sayd Iohn Tooly that is dead especially if any of them doe accline and geue consent to thâ—se wicked and detestable affirmations propositions and rehearsals aforesaid that on this side the sayd thursday The Bishop layeth his bayte to catch whom he may trouble they returne and submit themselues vnto vs and to the lap of the mother holy Church which thing if they doe we trusting vpon the mercye of almighty God do promise that we will receiue them beyng penitent for such theyr errors faultes with thankes benignity mercy and fauor to the comfort and health of their owne soules and in that behalfe saue their honesties to the vttermost of our power otherwise if they wil not prouide thus to come of theyr owne accord but to abide y e ordinary processe of the law let those meÌ„ know that we will punish more seuerely this offeÌ„ce according to the vttermost of the law and as farre as the law will beare it what you shal do in the premisses let him among you which shall execute this our present Mandate certify vs or our vicar general in spirituall matters eyther by his owne person or by his letters patents togâ—ther with these auteÌ„tically sealed Dated at London vnder our seale the last day saue one of April 1555. and of our Translation the 16. When the tyme of this Citation was expired and thys Tooly being cited dyd not appeare next in order of lawe came the suspension where as one suspension had bene enough for him and after that commeth the Excommunication Tooly suspended and excommunicated that is that no man should eat or drinke with him or if any mette him by the way he shoulde not bidde hym good morrow and besides that he should be excluded from the Communion of the Churche These thynges beyng prepared in such maner as in such cases ful wisely they vse to do at length one stood out for the nonce that made aunswere to certayne articles rehearsed in iudgement openly and that in
in their owne sapience which is playne foolishnes amongest the wise indeede that is amongest such as haue heard Gods worde and doe followe it for they onely are counted wise of the wisedome of God our Sauiour In deede if I should simply consider my life with that whiche it ought to haue bene He confesseth his sinnes before God and as God in his lawe requireth then could I not but cry as I do Iustus es domine omnia iudicia tua vera i. Righteous art thou O Lord and all thy iudgemēts are true For I haue much greeued thee and transgressed thy holy preceptes not onely before my professing the Gospell but sithen also yea euen sithen my comming into prison I do not excuse but accuse my selfe before God and al his Church that I haue greeuously offended my Lord God I haue not loued his Gospell as I should haue done I haue sought my selfe and not simply and onely his glory and my brethrens commoditie I haue bene to vnthankefull secure carnall hipocriticall vayneglorious c. All which my euils the Lord of mercy pardon me for his Christes sake as I hope and certaynly beleeue he hath done for his great mercy in Christ oure redeemer But when I consider the cause of my condemnation I cannot but lament that I doe no more reioyce then I doe For it is Gods veritie and trueth The Papistes condemne not Bradford but Christ. So that the condemnation is not a condemnation of Bradford simply but rather a condemnation of Christ and his trueth Bradford is nothing els but an instrument in whome Christe and his doctrine is condemned And therefore my dearely beloued reioyce reioyce and geue thankes with me and for me that euer God did vouchsafe so great a benefite to our countrey as to choose the most vnworthye I meane my selfe to be one in whome it would please him to suffer any kinde of affliction muche more this violent kinde of death whiche I perceiue is prepared for me with you for his sake All glory and prayse be geuen vnto God our father for his great exceeding mercy towardes me through Iesus Christ our Lord. Amen But perchaunce you will saye vnto me what is the cause for the whiche you are condemned we heare say that ye denye all presence of Christ in his holy Supper and so make it a bare signe and common bread and nothyng els My dearly beloued what is sayde of me and what will be I cannot tell It is tolde me that Pendleton is gone doune to Preach with you not as he once recanted for you all knowe hee hath preached contrary to that hee was wont to preach afore I came amongest you but to recant that which he hath recanted D. Pendleton recanted first in K. Edwardes tyme and now agayne in Q. Maryes tyme. Howe hee will speake of me and report before I come when I am come and when I am burned I muche passe not for he that is so vncertayne and wil speake so often agaynst him selfe I can not thinke hee will speake well of me except it make for hys purpose and profite but of this inough The causes why M. Bradford was cōdemned In deede the chiefe thing which I am condemned for as an hereticke is because I deny in the sacrament of the aultar whiche is not Christes supper but a playne peruerting of it being vsed as the papistes now vse it to be a reall naturall and corporall presence of Christes bodye and bloud vnder the formes and accidences of bread and wine Transubstantiation the deuills darling and daughter of Antichrist that is because I deny transubstantiation whiche is the dearling of the Deuill and daughter and heyre to Antichristes religion whereby the Masse is mayntayned Christes supper peruerted his sacrifice and Crosse imperfited hys Priesthood destroyed the ministery taken away repentaunce repelled and all true godlynes abandoned In the supper of our Lord or sacrament of Christes body and bloud I confesse and beleeue that there is a true and very presence of whole Christ God and man to the fayth of the receiuer but not of the stander by and looker on as there is a verye true presence of bread and wine to the sences of him that is partaker thereof This fayth this doctrine whiche consenteth with the worde of God and with the true testimony of Christes Church whiche the Popishe Churche doth persecute will I not forsake and therefore am I condemned as an hereticke and shall be burned But my dearely beloued this trueth whiche I haue taught and you haue receiued I beleued and do beleue and therein geue my life I hope in God shall neuer be burned bound nor ouercome but shall triumphe haue victorye and be at libertye maugre the head of all Gods aduersaries For there is no counsayle agaynst the Lord nor no deuise of man can be able to defeate the veritie in anye other then suche as be children of vnbeliefe whiche haue no loue to the truth and therefore are geuen vp to beleue lyes Frō which plague the Lord of mercies deliuer you and all the realme my deare harts in the Lord I humblie beseeche his mercy Amen M. Bradfordes farewell to the countrey of Lankeshire And to the ende you might be deliuered from thys plague right deare to me in the Lorde I shall for my fare well with you for euer in this present lyfe hartely desire you all in the bowels and bloud of our most mercifull Sauiour Iesus Christ to attend vnto these things which I now shall shortly write vnto you out of the holy scriptures of the Lord. You knowe an heauy plague or rather plagues of God is fallen vpon vs Gods manifold plagues vpon England in Q. Maryes dayes in takyng away our good Kyng Gods true Religion Gods true Prophetes and Ministers c. And setting ouer vs such as seeke not the Lorde after knowledge whose endeuours GOD prospereth wonderfully to the tryall of many that his people may bothe better knowe themselues The cause of Gods plagues is our iniquities and not knowing the tyme of Gods visitation and be knowen Nowe the cause hereof is our iniquities and greeuous sinnes We did not know the tyme of our visitation we were vnthankefull vnto God we contemned the Gospell carnally abused it to serue our hipocrisie our vaynglory our viciousnes auarice idlenes securitie c. Long did y e Lord linger and tary to haue shewed mercy vppon vs but we were euer longer the worse Therefore most iustly hath God dealt with vs and dealeth with vs yea yet we may see that his iustice is tempered with much mercy whereto let vs attribute that we are not vtterly consumed For if the Lord should deale with vs after our desertes alas howe coulde we abide it In his anger therfore seeyng hee doeth remember his mercye vndeserued yea vndesired on our behalfe let vs take occasion the more speedily to goe out to meete him not with force
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
as for the vowe and coaction of their single life it came sayd he of the diuell and a diuelish thing it is And therefore Priestes mariage whereas the said Heluetians had such a rite and custome in their townes and pages that when they receiued anie new Priest into their Churches An olde vse of the Heluetians to forewarne their priests to take concubines they vsed to premonish him before to take his concubine least he should attempt any misuse with their wiues and daughters he exhorted them that they would no lesse graunt vnto them to take their wiues in honest matrimonie then to take concubines and harlots against the precept of God Thus as Zuinglius continued certaine yeares Zuinglius resisted by aduersaries labouring in the word of the Lord offence began to rise at thys new doctrine and diuers stept vp namely the Dominicke Friers on the contrary side to preach inuey against him But he keping himselfe euer within the Scriptures protested that he would make good by the word of God that which he had taught Upon this the Magistrates and Senate of Zuricke sent forth their cōmandemēt to all priests and ministers within their dominion to repaire to the citie of Zuricke Disputatiōs at Zuricke about religion against the xxix day of Ianuary next ensuing this was anno 1523. there euery one to speake freely and to be heard quietly touching these controuersies of religion what could be said directing also their letters to the Bishop of Cōstance that he would either make his repaire thether himselfe or else to send his deputie When the day appointed came and the Bishops vicegerent which was Ioannes Faber was also present Ioan. Faber Stapulensis against Zuinglius Ex Sled lib 3. the Consull first declaring the cause of this their frequencie and assemble which was for the dissention newly risen about matters of Religion required that if any there had to obiect or inferre against the doctrine of Zuinglius he should freely and quietly vtter and declare his minde Zuinglius had disposed his matter before Lxvij. articles of Zuinglius and cōtriued al his doctrine in a certaine order of places to y e number of lxvij Articles which articles he had published also abroad before to the ende that they which were disposed might resort thether better prepared to the disputation Whē the Consull had finished that which he would say and had exhorted other to begin then Faber first entring the matter begā to declare the cause of his sending thether and afterward wold perswade that this was no place conuenient nor time fit for discussing of such matter by disputation Iohn Faber refuseth disputation but rather that the cognition and tractation thereof belonged to a generall Councell which he saide was already appointed and now neere at hand Notwithstāding Zuinglius still continued vrging and requiring him that if he had there any thing to say or to dispute he would openly and freely vtter his minde To this he aunswered againe that he would cōfute his doctrine by writing This done with a few other words on both sides had to and fro whē no man would appeare The assēble of Zuricke brake vp without disputation The Gospel publickly receaued in Zuricke Traditions of men abolyshed there to offer any disputation the assemble brake and was discharged Whereupon the Senate of Zuricke incōtinēt caused to be proclaimed through all their dominion and territorie that the traditions of men should be displaced and abandoned and the Gospell of Christ purely taught out of the old and new Testament an 1523. Ex Ioan. Sled lib. 3. When the Gospell thus began to take place and to florish in Zuricke and certaine other places of Heluetia the yeare next following ann 1524. another assemble of the Heluetians was conuented at Lucerna where this decree was made on the contrary part That no man should deride or contemne the word of God which had bene taught now aboue a thousand four hūdreth yeares heretofore nor the Masse to be scorned wherein the body of Christ is consecrated to the honour of God and to the cōfort both of the quicke the dead That they which are able to receiue the Lords body at Easter shall confesse their sinnes in Lent to the Priest and do all other things as the vse and maner of the Church requireth That the rites and customes of holy Church be kept That euery one obey his owne proper pastor and curate and to receaue the Sacramēts of him after the maner of holy Church and to pay him his yearely duties That honour be geuen to Priests Constitutions made in the councell of Lucerne Item to absteine from flesheating on fasting dayes and in Lent to absteine from egges and cheese That no opinion of Luther be taught priuely or apertly contrary to the receaued determination of holy Church and that in tauernes and at table no mention be made of Luther or any new doctrine That Images and pictures of Sainctes in euery place be kepte inuiolate That Priests and Ministers of the Church be not compelled to render accompt of their doctrine but only to the Magistrate That due ayde and supportation be prouided for them if anie commotion do happen That no person deride the reliques of the holy spirit or of our Lady or of Saint Anthony Finally that all the lawes and decrees set foorth by the Byshop of Constance be obserued These constitutions whosoeuer shall transgresse let them be presented to the Magistrate and ouerseers be set ouer them that shall so transgresse After these things concluded thus at Lucerna the Cantons of Heluetia together direct their publicke letter to the Tygurines or men of Zuricke The letter of the Heluetians to the Tygurines wherein they do much lament and complaine of this new broched doctrine whych hath set all men together by the eares through the occasion of certaine rash and newfangled heads which haue greatly disturbed both the state of the Church and of the common wealth and haue scattered the seedes of discorde whereas before time all things were well in quiet And although this sore sayd they ought to haue bene looked to by time so that they should not haue suffered the glory of Almighty God and of the blessed Uirgine and other Saints so be dishonored but rather should haue bestowed their goodes and liues to mainteine the same yet notwithstanding they required them now to looke vpon the matter which otherwise would bring to them destruction both of body and soule as for example they might see the doctrine of Luther what fruit it brought The rude and vulgare people now sayde they coulde not be holden in but woulde burst foorth to all licence and rebellion as hath appeared by sufficient proofes alate and like is to be feared also among themselues and all by the occasion of Zuinglius and of Leo Iuda which so take vpon them to expound the word of God Zuinglius
not reiterate it so as you thinke as by example I will shew You see me now in this religious garment but if I shuld put vpō me a souldiors weede then should I be disguised and yet for al that I should remayne the same still within my doublet that I was before in my friers weede So is it with the sacrifice Naturaliter we confesse and graunt that Naturaliter that is naturally he was once offered in sacrifice and also is sitting Naturaliter Supernaturaliter or subscriptiuè that is naturally at the right hande of his Father but Supernaturaliter subscriptiue that is supernaturallye wee sacrifice the same without reiteration Supernaturaliter wee sacrifice him but that sacrifice is but onelye disguised to vnderstand that hee is contayned vnder that curtayne and whitenes The disguised sacrifice of the Papistes which you see The Martyr Sir this I say that such a disguised Sacrifice is a diabolicall sacrifice and this you may take for a resolution The Doctor And how is your belief touching the holy supper The Martyr That if it be ministred vnto me by the minister in such vsage as it hath bene left of Christ and hys Apostles preaching also the word purely withall The bodie of Christ spiritually receiued in the sacrament Spiritually Corporally I beleue that in receauing the materiall bread wine I receiue with liuely fayth the body and bloude of Iesus Christ spiritually The Doctor Say corporally The Martyr No sir for his wordes be spirite and life and let this content you The Doctor What say you is it lawfull for a priest to mary The Martyr I beleue it to be lawfull for hym in such sorte Matrimony of Ministers as the Apostle sayth Whosoeuer hath not the gifte of continencie let hym marye For it is better to marye then to burne And if this doe not content you further you may read what he writeth of bishops and Elders 1. T. 3. and Tit. 1. And thus these Doctors affirming that he denyed priesthood gaue hym leaue to depart saying god haue mercy on you So be it sayd hee After this about 22. of October the sayd Rebezies and Fridericke Danuile were brought vpp to a chamber in the Castle to be racked to the intent they should vtter the rest of the congregation In y e which chamber they founde three Counsellers who thus began with them Lift vpp thy hand Thou shalte sweare by the passion of Iesus Christ whose image here thou seest shewing him a great marmouset ther paynted in a paper c. Whereunto Rebezies aunswered Mounsieur I sweare to you by the passion of Christ which is written in my hart Why doest y u not sweare to vs sayd the Counsellers as wee saye vnto thee Because sayd he it is a great blasphemy agaynst the Lorde Then the counsellers read theyr depositions and first beginning with Rebezies said will thou not tell vs the trueth what companions thou knowest to be of this assemble Rebezies named as hee did before Grauelle Clinet whiche were already burnt and Iohn Sansot To whome they sayd that the court had ordained that if he wold geue no other aunswere but so he shoulde be put to the torture or racke and so he was commaunded to be stripped to hys shyrt The martyrs racked hauing a Crosse put in his hand and being bid to commend himselfe to GOD and y e virgine Mary but he neither wold receiue the Crosse nor commend himself to y e virgin Mary saying y t God was able enough to gard hym to saue him out of the Lyōs mouth so being drawne and stretched in the ayre began to cry Come Lorde and shewe thy strength that man doe not preuayle c. But they cryed Tell trueth Fraunces thou shalte be let down Neuertheles hee continued still in hys Inuocation and prayer to y e Lord so that they could haue no other word but that And after thei had thus long tormented him the Counsellers sayd wilt thou say nothing els I haue nothing els sayd he to say The constancie of these martyrs And so they commaunded hym to be loosed and be put by the fire side Who being loosed sayde to them Do you handle thus the poore seruauntes of God And the like was done to Fredericke Danuille also hys companion of whome they could haue no other aunswere who at the same tyme was also very sick but as of the other So myghtely did God assiste and strengthen hys seruauntes as euer he did any els by theyr owne letters and confession as doth appeare Ex litteris Francis Rebez in Crisp. Lib. 6. These constant and true martyrs of Christ after they had returned from the torture vnto theyr felow prisoners ceased not to thanke and prayse the Lorde for hys assistaunce Fridericke did sigh oftentimes being asked of hys fellowes why he so did he sayde it was not for the euill that he had suffered Brotherly compassion but for y e euils y t he knew they should suffer afterward Notwithstanding sayd he be strong brethren and be not afrayd assuring your selues of the ayd of god which hath succoured vs and also will comfort you Rebezies with the rack was so drawne and stretched that one of hys shoulders was higher then the other and hys necke drawne on the one side so that hee coulde not moue hymselfe and therefore desiring his brethren to lay hym vppon hys bed there he wrote hys confession which hitherto we haue followed When the night came they reioysed together and comforted themselues with meditation of the life to come and contempt of this worlde singing psalmes togegether The comfort of Gods Saintes till it was day Rebezies cryed twise or thrise together away from me Satan Fredericke beyng in bed with him asked why he cryed and whether Satan would stop him of his course Rebezies sayd that Satan set before him his parentes but by the grace of God sayd he he shall doe nothing agaynst mee The day next following they wer brought once or twise before the Councellers required to shew what fellowes they had moe of the sayde assemble Which when they would not declare the sentence was read against them that they should be brought in a doung carte to Maulbert place and there hauing a balle in their mouthes to be tyed eche one to hys poste and afterward to be strangled and so to be turned into ashes Afterward came the Fryers and Doctors Democaries Maillard and other to confesse them and offering to them a Crosse to kisse which they refused Then Democares by force made Rebezies to kisse it whether he would or no crying to them moreouer that they should beleue in the sacrament What sayd Fredericke will you haue vs to plucke Christe Iesus out from the right hand of his father Democares sayd that so many of their opinion had suffered death before and yet none of them al euer did any miracles as the
agayne ¶ And thus much for this present touching the proceeding of the church of Spayne in theyr Inquisition agaynst the Lutheranes that is agaynst the true and faythfull seruauntes of Iesus Christ. Albeit there be other countryes also besides Spayne subiect vnto the same Inquisition as Neaples and Sicily in which kingdome of Sicilie I heare it credibly reported that euery thyrd yeare are brought forth to iudgement and execution a certeine number after the like sort of christian martyrs some times 12. some times 6. some times more and some times lesse Amongest whome there was one much about y e same yere aboue mentioned an 1559. who comming from Geneua vnto Sicilie vpon zeale to do good was at last layd hand of and being condēned the same time to the fire as he should take his death A Christian martyr burned in Sicilie was offered there of the hangman to be strāgled hauing the cord ready about his necke but he notwithstanding refused the same and sayde that he would feele the fire and so endured he singing with all his might vnto the Lord till he was beriued both of speach and life in the middest of the flame such was the admirable constancy and fortitude of that valiant souldiour of Christ as is witnessed to me by him whiche beeing there present the same tyme did both then see that which he doth testify and also doth now testify that he then saw ¶ Now it remayneth further according to my promise in like order of a compendious table to cōprehend also such Martyrs as suffered for the verity and true testimony of the Gospell in the places and countryes of Italy which Table consequently here next ensueth to be declared ¶ A Table of such Martyrs as suffered for the testimony of the Gospell in Italy * The Italian Martyrs Persecutors Martyrs The causes Certayne popish Spaniardes at Rome N. Encenas otherwise called Dryander At Rome An. 1546. THis Encenas or Dryander a spaniard borne at Burges was brother to Franciscus Encenas y e learned man Encenas or Dryander martyr so oft before mentioned was also y e teacher or instructor in knowledge of religion to Diazius the godly martyr aboue recorded He was sēt of his superstitious parents beinge younge vnto rome Who there after long cōtinuance growing vp in age knowledge but especially being instructed by the lord in the truth of his woord after hee was knowne to mislike the Popes doctrine the impure doinges at Rome was apprehended and taken of certayne of his owne country men and some of his owne householde frends at Rome at the same time when he was preparing to take his iourney to his brother Fraūces Encenas in Germany Thus he being betrayed and taken by his coūtrymen was brought before the Cardinals and there committed straight to prison Afterward he was brought forth to geue testimonye of his doctrine whiche he in the presence of the Cardinalles and in the face of all the Popes retinue boldly and constantly defended So that not onely the Cardinals but especially the spaniardes being therewith offended cryed out vppon him that he should be burned The Cardinalles first before the sentence of death should be geuen came to him offering if he would take it after the maner of the Spaniardes the badge of reconciliation whiche hath the name of Sanbenites cloth made in forme of a mantle going both before him and behinde hym with signes of the redde Crosse. But Encenas styll constant in the profession of trueth denyed to receiue any other condition or badge but onely the badge of the Lord which was to seale the doctrine of his religion with the testimony of his bloud At last the matter was brought to that issue that the faythfull seruaunt and witnes of Christ was iudged and condemned to the fire where he in the sight of the Cardinals and in the face of the Apostolicall sea pretensed gaue vp his life for testimony of the Gospell Ex Pantal. lib. 6. Ex Crisp. alijs ☞ And for so much as mention hath bene made both in this story The imprisonment and escape of Franciscus Encenas and many other before of Franciscus Encenas his brother here is not to be pretermitted how the sayd Franciscus being a man of notable learning as euer was any in Spayne being in the Emperors Court at Bruxels offered vnto the Emperour Charles the fift the newe Testament of Christ translated into Spanishe For the whyche he was cast into Prison where he remayned in sorrowfull captiuity and calamitye the space of fifteene monethes looking for nothing more then present death At last through the merueilous prouidence of almighty God the first day of February ann 1545. at viij of the clocke after supper he found the doores of the prison standing open and he secretly was answered in his minde to take the occasion offered and to shift for himselfe and so he issuing out of the prison without any hasty pase but goyng as leisurely as he could escaped from thence and went straight to Germany Pope Iulius the thyrd Faninus martyr Faninus At Ferraria An. 1550. Faninus borne in Fauentia a towne in Italy through the reading of godly bookes translated into the Italian tongue hauyng no perfect skill in the Latin was conuerted frō great blindnes to the wholesome knowledge of Christ and of his word Wherein he tooke such a sweetnes and so grewe vp in the meditation of the same that hee was able in short time to instruct other Neither was there anye dilligence lacking in him to communicate that abroad which he had receyued of the Lord being so in his mind perswaded that a man receiuing by the spirite of God the knowledge and illumination of his veritie ought in no case to hide the same in silence as a candle vnder a bushell And therefore being occupyed dilligently in that behalfe albeit he vsed not publickely to preache but by pryuate conference to teache hee was at length by the popes clientes espied apprehended and committed to prison Albeit he remayned not long in the prison For by the earnest perswasions and prayers of hys wife Faninus ouercome by his wife and brethren his children and other frendes he was so ouer come that he gaue ouer and so was dismissed shortly out of prison After this it was not long but he fel into horrible perturbation of mind In somuch that vnles the great mercy of God had kept him vp hee had fallen in vtter desperation for slipping from the trueth and preferring the loue of his friendes and kinred before the seruice of Iesus Christ whome he so earnestly before had professed This wound went so deepe into his hart that he could in no case be quieted before he had fully fixed and determined in hys mind to aduenture his life more faithfully in the seruice of the Lord. Wherupon he being thus inflamed with zeale of spirite went about all the countrey of Romaigna publikely preaching the pure doctrine of the
they which kept the straites perceiuing that their enemies prepared themselues to fight fell down vpon their knees and made their praiers vnto God that it woulde please hym to take pitie vpon them The prayer of the Angronian and not to looke vpon their sinnes but to the cause which they mainteyned to turne the harts of their enemies and so to worke that there might be no effusion of bloud and if it were his wyll to take them with their wiues infantes out of this world that he would then mercifully receiue them into his kingdome In this sort most feruent prayers were made of all those that kept the passages with exhortation that they should altogether cry vnto God and craue hys succour and assistance in thys great distresse All this the Lord of Trinitie and the army did well perceiue Their prayers thus ended sodenly they perceyued their enemies comming towards them through the vines to wynne the top of the mountayne of Angrongne In the meane tyme the Prior of Saint Iohn and Iacomel were within the temple of Angrongne and communed wyth the Rulers touching an agreement These were sent thyther by the Lord of Trinitie to keepe the people occupyed To be short the combat began in diuers places and endured for a long space in the passages of Angrongne The poore Waldoys being but few in number and some of them hauing but slings and crossebowes were sore pressed with the multitude of their enemies A combatâ— betweene the Lorde of trinity the Waldoys At length they retired to the toppe of the mountaine where they defended themselues vntill night When they had found a place where they might wythstande their enemies still pursuing them they turned themselues and slue diuers of them and hurt many When the euening came the enemies rested and were about to encampe themselues there to suppe and lodge all night Which thing when the Angrongnians perceiued they fell to prayer desiring God to assist and succour them but the enemies flouted them and laughed them to scorne Then y e poore people deuised to send a drumme into a litle valley hard by And as they were makyng their prayers vnto God the drumme sounded in y e valley the Lord of Trinitie caused his souldiers whiche were about Beholde the polecye of this pore people to encampe themselues to remoue thence which was a great vauntage to the poore people whiche now were sore weeried with trauaile al wet with sweating and very thyrstie and in great perill if God had not geuen them some litle breathing time Many of the enemies that day were slayne and many hurt of the which very few escaped In so much that they reported that the shot was poysoned which this poore simple people neuer vsed to do in all these warres Of the Angrongnians that daye there were but three slayne and one hurt which afterwardes was well healed agayne This combate gaue greate courage to the Waldoys and sore astonished the aduersaries The same tyme the army retyring burnt many houses and made greate spoyle as they went destroyeng also the wines which were in the presses The sayd Lord of Trinitie with his army camped in a village beyond Tour in the valley of Luserne at the foote of the hill betweene Angrongne and y e other townes of y e valley of Luserne Gods secret in â—â—ement in helping his and punishing his enemies which professed y e Gospell They of the sayd village were alwayes sore against y e Waldoys haters of true religion and were glad of this outrage and violence done against the professours therof but they had their iust plague for they were all destroied After this the sayde Lorde of Trinitie caused the Fortresse to be built agayne which the Frenchmen had rased and placed there a garrison and after sent another to the Forte of Uillars which is of the valley of Luserne and an other he sente to the Fortresse of Perouse and a fourth garrison he placed in the Castle of S. Martin They of Angrongne seeyng themselues to be now as it were in a sea of troubles after they had recommended themselues vnto God by prayer and committed their cause vnto him sent to them of Perouse of S. Martin and of Pragela for ayde and succour which sent them all the helpe that they were able The nexte daye folowing there came letters to Angrongne from the Lord of Trinitie The effect whereof was this A crafty mesâ—aâ—e of the Lord of Trinitie to the Angronians that he was sorye for that whiche was done the day before and that he came not thyther to make warre against them but onely to view if it were a place conuenient to build a Fort therein to serue the Duke Furthermore that his souldiers seeing the people assembled as it were to defie them vpon that occasion onely were stirred vp to geue assault and to set vpon them Also that he was sory that suche spoyle was made of their goodes and suche hurt done by fire But if they would shew themselues obedient to y e Duke he had good hope that al should be wel and trusted that some good agreement shoulde be made The Angrongnians answeared that they were marueylously agreeued to be so assaulted The Angronians aunswere to the message spoyled and tormented by the subiectes of their liege and naturall prince and as they had oftentymes before offered themselues to be more faythful and obedient to their soueraigne prince the Duke then any of all his subiects besides so yet still they offered the same obedience Also they most humbly besought hym not to thinke it strange if they being constrayned by such extreame necessitie defended themselues Finally as touching their Religion they affirmed that it was the pure word of God euen as it was preached by the Prophetes and Apostles and the same which their predecessours had obserued for certayne hundreth yeares past Moreouer that the cause was not coÌ„cerning the goodes of the world but the honour and glory of God the saluation or destruction of the soules both of them and theirs and therefore it were much better for them to dye all together then to forsake their religion and yet if it might be proued vnto them by good demonstration out of the word of God that they were in errour not by force of armes by bloud and fire they would then yeeld themselues with all obedience most humbly beseeching him and all other the Lordes of the Countrey of Piemont to be their intercessours and aduocates to the Duke in this behalfe The towne of Vellers assaulted Upon Monday being the fourth day of Nouember the Lord of Trinitie sent his army to Uillars and Tailleret The lesser company ascended toward Uillers The people seeing their enemies aproching after they had called vppon God with feruent prayer The towne of Tailleret assaulted strongly defended themselues and slue many many also were hurt and the rest fled The other companye ascended
supporte them that they might be able to maintaine their poore families whome they nourished as they were bound to do to the seruice of God and their said Lord and Prince and therfore they desired that it mighte please him that their poore brethren remaining in captiuitie and prisone and such as were sent to the galleis for the profession of their religion might spedely be deliuered and set at libertie As for their assembles and preachings they were contēted that they should be kept only amongst themselues in their accustomed places and in other Ualleys aforesayde where any assemble of the faithfull shoulde be which were desirous to heare the preaching of the Gospell Touching y e Fortresses for as much as by those which were already made they had suffered great molestations and troubles as well concerning their goods as also their religion they were assured that if he should build vp newe Fortes they shoulde neuer be able to abide the troubles miseries and calamities that would folow therupon and therfore they most humbly desired the sayde Duchesse to be so good and gracious vnto them as to obteine of the Duke that he would accept their persons in the steade of Fortes and that seeing those places were by nature and of themselues strong and wel fortified it mighte please theyr sayde lord the duke to receiue them into his protection and sauegarde and by the grace and assistance of God they would serue him them selues for suche Walles and Forts that he should not neede to builde any other And because many of those which dwelt neare about them had robbed spoiled them not onely of their housholde goodes and such other thinges but also driuen away their cattell that it myghte please him to geue them leaue to recouer the sayde goodes by the way of Iustice and to buy againe that whyche the souldiers had sold and that for the same price for the which it was solde Briefly they also besought their said Lorde y t it myght please him to be so gratious vnto them as to graunt them a confirmation of al their franchises immunities and priuileges as well generall as particular geuen vnto them as well by him as by his predecessours and likewise of those which as well they as their anciters had bought of their Lordes and to receiue them as hys most humble and obedient subiects into his protection and safegarde And because in time past in the stede of good and spedie Iustice all iniquitie was committed by those that had the administration of iustice in their Ualleis and for as much as their purses were emptied punished rather then the malefactours that it might please him to geue order that such iustice might be done amongst them wherby the wicked might be punished with all seueritie and the innocent defended and maintained in their right Finally forasmuch as diuers of this poore people being astonished at the comming of the army fearing least they should not onely be spoyled of all theyr goods but also they with their wiues and children be vtterly destroyed made promise against their consciences to liue accordynge to the traditions of the church of Rome Tormēt of conscience in sliding from the truth they were maruelously troubled and tormēted in spirit and did nothing but languish in that distresse Wherfore they humbly besought the sayde Duches to take pity vpon them to obtaine that they might not be compelled to do any thing against their conscience and moreouer that it might please the Duke to permit them to liue in libertie and freedome of conscience also that all theyr poore brethren banished for the cause of Religion might returne home to their houses and that al confiscations and penalties made against them myghte be abolished And for their part they promised to geue all due reuerence and honour to God and his holy worde and to be true and faithfull subiects to theyr Lorde Prince Yea more then any other Underneath the sayde supplication there was wrytten Your faithfull and humble subiects the poore afflicted of the Ualleys of Luserne Angrongne S. Martin and Perouse and generally all the people of the Waldois which inhabite the countrey of Primont After that this supplication was viewed read of the sayd Duchesse she so persuaded with the Duke that aunswer was made with these conditions declared in these articles following Conclusions and Articles lastly agreed vpon betweene the right honourable Lorde of Raconis on the part of the Dukes highnesse and them of the Valleys of Piemont called the Waldoys THat there shal shortly be made letters Patentes by the Dukes highnesse The compositiō and agreement vpon conditiōs betweene the Duke and the Waldoys by the which it may appeare that he hath forgeuen and pardoned them of the Ualleys of Angrongne Boby Uillers Ualquichard Rora Tailleret La Rua de Bonet bordering vppon Tour. S. Martine Perouse Roccapiata S. Bartlemew and al suche as haue aided them of all such faultes as they haue committed as well in bearing armour againste his highnesse as against the Lordes and certaine other gentlemen whom he reteined and kept in his protection and safegard Pardon promysed That it shal be lawful for them of Angrongne Boby Uillard Ualquichard Rora members of the Ualley of Luserne for them of Rodoret Marcele Maneillan and Salsa members of the Ualley of S. Martine to haue their congregations Sermons congregations permitted sermons other ministeries of theyr religion in places accustomed That it shal be lawfull for them of Uillars members of the Ualley of Luserne to haue the same The parishe of Villars but that onely vntill the time that his highnes doth builde a Forte in the same place But whilest the sayd fort is in building it shall not be lawful to haue their preaching and assemblies with in the said precinct of the place but it shal be lawful for them to build a place for that purpose neere at hand where they shall thinke good on that side towardes Boby Neuertheles it shall be permitted to their ministers to come wythin the precinct aforesayd to visite the sicke and exercise other things necessary to theyr Religion so that they preach not nor make any assemble there The parishe of Tailleret La Rua de Bonet It shal be also permitted to them of Tailleret La Rua de Bonet bordering vpon Tour to haue their Sermones and assembles in places accustomed so that they enter not for that purpose into the rest of the confines of Tour. The valleyes of Luserne and S. Martin That it shal not be lawful for the saide members of the Ualleys of Luserne and S. Martine to come to the rest of their borderers nor any other of his highnesse dominion nor to haue their preachinges assembles or disputations out of theyr owne borders hauing libertie to haue them therein And if they be examined of their faith it shall be lawfull for them to answer without danger of punishmēt
wolues were so prosperous y t then there were but few theeues yea theft was at that tyme so rare that Caesar was not compelled to make penalty of death vpon felony as your grace may well perceiue in his institutes There was also at that time but few poore people and yet thei did not begge The cause of so many beggâ—â—s theeues and idle people in England but there was geuen them enough vnasked for there was at that time none of these rauenous wolues to aske it from them as it appeareth in the Actes of the Apostles Is it any maruell though there be now so many beggers theues and â—ole people Nay truely What remedy make lawes agaynst them I am in doubt whether ye be able The popeâ— clergy stronger in Parliâ—mente â—hen 〈◊〉 as hath appeared by thâ—ir cruell lawes against the poore Gospellers Are they not stronger in your owne Parliament house then your selfe What a number of Bishops Abbots and Priors are Lordes of your Parliament Are not all the learned men of your realme in fee with them to speake in your Parliament house for them agaynst your crowne dignity and common wealth of your realme a few of your owne learned Counsell onely excepted What lawe can be made agaynst them that may bee auayleable Who is hee though he be greued neuer so sore that for the murther of his auncester No lawe nor remedye against the clergie rauishmeÌ„t of his wife of his daughter robbery trespasse manne debt or any other offence dare lay it to theyr charge by any way of action and if he do then is he by and by by theyr wyknes accused of heresy yea they will so handle him ere he passe that except he will beare a Fagot for theyr pleasure he shal be excommunicate then be all his actions dashed So captiue are your lawes vnto them that no man whom they list to excommunicate All lawes and actions captiue 〈◊〉 the clergy men may be admitted to sue any actioÌ„ in any of your Courts If any man in your Sessions dare be so hardy to indite a Priest of any such crime he hath ere the yeare go out such a yoake of heresye layd in his necke that it maketh him wish that he had not done it Your grace may see what a worke there is in LondoÌ„ Of Richard Hunne read before pag. 806 how the Bishop rageth for inditing of certayne Curates of extortion incontineÌ„cy the last yere in the Wardmote quest Had not Richard Hunne commenced action of Premunire against a Priest he had bene yet aliue and no heretick at all but an honest man Did not diuers of your noble progenitors The statute of Mortmayne seeyng theyr crowne and dignity runne into ruine and to be thus craftily translated into the handes of this mischieuous generatioÌ„ make diuers statutes for the reformation thereof among which the statute of Mortmayne was one to the intent that after that time they should haue no more geuen vnto them But what auayled it haue they not gotten into theyr handes more landes since theÌ„ any Duke in England hath Halfe the profite of the realme in the clergies handes the statute notwithstandyng Yea haue they not for all that translated into theyr handes from your grace halfe your kingdome throughly the onely name remayning to you for your auÌ„ceters sake So you haue the name and they the profit Yea I feare if I should wey all thinges to the vttermost they would also take the name vnto them and of one kingdome make twayne the spirituall kingdome as they call it for they will be named first and your temporall kingdome And which of these 2. kingdoms suppose you is like to ouergrow the other yea to put y e other cleare out of memory Truly the kingdome of the bloudsuppers for to them is geuen daily out of your kingdome and that that is once geuen them commeth neuer from them agayne Such lawes haue they that none of them may neither geue nor sell nothing What law can be made so strong agaynst theÌ„ that they either with mony or els with other pollicy will not breake or sette at nought What kingdome can endure that euer geueth thus froÌ„ him and receiueth nothing agayne Oh how all the substaunce of your realme your sword power crowne dignity obedience of your people runneth headlong into the insatiable whirlepole of these gredy goulfes to be swallowed and deuoured Neither haue they any other colour to gather these yearely exactions into their handes The most good that the Popes clergye doth in England is to pray 〈◊〉 soules out of Purgatorye but that they say they pray for vs to God to deliuer our soules out of the paynes of Purgatory without whose prayer they say or at least without the Popes pardon we coulde neuer be deliuered thence Which if it be true then it is good reason that we geue theÌ„ all these things although it were a huÌ„dred times as much But there be many men of great litterature and iudgement that for the loue they haue vnto the trueth and vnto the common wealth haue not feared to put theÌ„selues into the greatest infamy that may be in abiection of all the world yea in peril of death to declare theyr opinion in this matter which is that there is no Purgatory but that it is a thing inuented by the couetousnes of the spiritualty Purgatory denyed onely to translate all kingdomes from other princes vnto theÌ„ and that there is not one word spokeÌ„ of it in all holy Scripture They say also that if there were a Purgatory and also if that the Pope with his pardons for money may deliuer one soule thence he may deliuer hym as well without mony if he may deliuer one he may deliuer a thousaÌ„d if he may deliuer a thousand he may deliuer them al and so destroy Purgatory and then heâ—s a cruell tyrant without all charity if he keepe them there in prison and in payne tyll men will geue him money If the Pope may deliuer soules â—ut of Purgator◠〈◊〉 money hee may then as 〈◊〉 deliuer them without 〈◊〉 if it pleased him Agayne if he deliuerâ—â— he can deliuer a thousanâ—â— he can deliuer a thousanâ—â— can deliuer all and so maâ— gaâ—â—e deliuerie and a 〈◊〉 dispatch of all 〈◊〉 if hee woulde and if he wâ—ll not wheÌ„ he may theÌ„ is there no charitye in him Likewise say they of all the whole sort of the spiritualtye that if they will pray for no man but for theÌ„ that geue theÌ„ money they are tyrants lacke charity suffer those soules to be punished and payned vncharitably for lacke of theyr prayers This sorte of folkes they cal hereticks these they burne these they rage agaynst put to open shame and make them beare Fagots But whether they be heretickes or no well I wot that this Purgatory the popes pardons are all the cause of the translatioÌ„ of your kingdome so fast
his demerites by him done beside his abiuration The which religious persons and other Ecclesiasticall men aboue sayd Rich. Bayfilde geuen to the secular power thought it good and agreed y t the sayd Byshop should proceede agaynst hym in this case of relaps and should pronounce and giue forth the sentence against him in case aforesaid and so he was deliuered to the Shriffes to cary to Newgate beyng commaunded to bring him againe vpon Monday following into Paules vpper Queere there to giue attendaunce vpon the byshop of London with the residue till they haue done with him Rich. Bayfilde disgraded by and by the Sheriffes were commaunded to haue him into the Uestry and then to bring him forth agayne in Antichristes apparell to be disgraded afore them Bayfild throweÌ„ downe with the byshops stafâ—e When he had disgraded him kneeling vpon the highest steppe of the aultar he took his Crosier staffe and smote him on the breast that he threwe him downe backewardes and brake his head that he sounded and when he came to himselfe again he thanked God that he was deliuered from the malignaunt Church of Antichrist that he was come into the true sincere Church of Iesus Christ militaunt here in earth and I trust anone said he to be in heauen with Iesus Christ the Church triumphaunt for euer and so was he lead forth through y e Queere to Newgate and there rested about an houre in prayer and so went to the fire in his apparell manfully ioyfully and there for lacke of a speedy fire was two quarters of an houre aliue And when the left arme was on fire and burned he rubbed it with his right hand it fell from his body and he continued in praier to the end without mouing The Martyrdome of Richard Bayfield * Iohn Teukesbery Leatherseller of London Martyr IOhn Tewksbery was conuerted by the reading of Tindals Testament and the wicked Mammon He had the Bible written Ioh. Tewkesbery Leatherseller of London Martyr In all poyntes of religion he openlye did dispute in the Byshops Chappell in hys pallace Who in y e doctrine of iustification and all other articles of his fayth was very expert and prompt in hys aunsweres in suche sort as Tonstall and all his learned men were ashamed y t a Leatherseller should so dispute with them with such power of the Scriptures and heauenly wisedome that they were not able to resist hym This disputation continued a seuennight The processe of whose examinations Articles and aunsweres here follow as they are out of the bishops Register extracted On Wensday the 21. day of Aprill in the yeare of oure Lord. 1529. Ex Regist. London Iohn Stewkesbery was brought into the CoÌ„sistory at London before Cutbert Byshop of London and his assistaunces Henry Bishop of S. Asse and Iohn Abbot of Westminster Unto whom the Byshop of London declared that hee had at diuers times exhorted hym to recant the errors and heresies whiche he held and defended euen as hee did theÌ„ agayn exhort him not to trust to much to his own wit learning but vnto the doctrine of y e holy mother the Churche Who made aunswere that in his iudgement he did not erre from the doctrine of y e holy mother the Church And at the last being examined vppon erroures which they sayd were in the sayd booke called y t wicked Mammon he aunswered thus Take ye the book and read it ouer and I thinke in my conscieÌ„ce ye shal finde no fault in it And beyng asked by the sayd bysh whether he dyd rather geue credite to hys book or to the Gospell The examination of Iohn Tewkesbery before Tonstal Bishop of London he answered that the gospell is and euer hath bene true And moreouer being particularly examined what hee thought of this article that the Iewes of good intent and zeale slue Christ he answered look ye the booke through before and after as it lyeth and ye shall finde a better tale in it then ye make of it further thought that whosoeuer translated y e new testament and made the booke meaning the wicked Mammon he did it of good zeale and by the spirite of god Also being farther asked by the sayd Bishop of LondoÌ„ whether he would stand to the contentes of his booke hee aunswered looke ye the booke before and after and I wyll be coÌ„tent to stand to it The being examined whether that all good works must be done without respect of any thing he aunswere that a man should do good works for the loue of God only for no hope of any reward higher nor lower in heauen for if he should it were presumption Also being demaunded whether that Christ with all his workes did not deserue heauen He answered and sayd that it was playne enough Which thinges being done the Bishoppe sayd further to Iohn Tewkesbery thus I tell thee before God and those which are here present in examination of my conscience that the Articles aboue named and many other more conteined in the same booke are false hereticall and condemned by the holy Church howe thinkest thou And further the sayd Bishop of London sayd vnto him agayne I tel thee before God and those which are here present c. and so asked him agayne what he thought of those Articles And after many exhortations he commaunded him to aunswere determinately vnder payne of the lawe saying further vnto him that if he refused to aunswere he must declare him an open and obstinate heretick according to the order of the law Which thinges so done the Bishop asked Iohn Tewkesbery agayne whether the sayd booke called the wicked Mammon were good To which interrogatory he aunswereth that he thinketh in his coÌ„science there is nothing in the booke but that which is true And to this article obiected that is that faith onely iustifieth without workes he aunswereth that it is well sayd Wherunto the Bishop inferred agayne that the articles before obiected with diuers other conteined in the booke called the wicked Mammon were false erronious damnable and hereticall and reproued and condemned by the Church and before God and all those that were preseÌ„t for the discharge of his conscience he had often very geÌ„tly exhorted the sayd Iohn Tewkesbery that he would reuoke and renouÌ„ce his errors otherwise if he did intend to perseuere in them he must declare him an hereticke which he would be very sory to do These thinges thus done the Bishop oftentimes offered him that he should choose what spirituall or temporall man he woulde to be his Counsellor and gaue him time as before to deliberate with himself vntill the next sitting Also in the same moneth of Aprill in the yeare of our Lord aforesayd An other examinatyoÌ„ of Iohn Tewâ—sbery the Bishop of London Cutbert Tonstal sitting in the Consistory with Nicolas of Elye Iohn of Lincolne and Iohn of Bathe and Welles c. This Iohn Tewkesbery was
deformed blind and obscure doth clarify it decke 〈◊〉 adourne it bewtifye and lighten it through the brightnesse of grace comming vnto it according to the saying of the Prophet The â—ommaundement of the Lord is bright and cleare geuing sight to the eyes 〈◊〉 19. And as the matter the instrument without the forme can do nothing euen so free will and the commaundement without grace haue no power to worke For what can eyther free wâ—ll or the coÌ„mandement do except they be holpeÌ„ with grace both going before and folowing 〈◊〉 will the law without 〈◊〉 haue 〈◊〉 power For grace seÌ„deth the commaundement as a messenger and minister to free will the commandement prouoketh freewil and styrreth it vp as out of a sleepe to do good workes and leadeth it as a blind man by the hand teaching him the way wherin to go Which both if they be destitute of grace are able of theÌ„selues to do nothing And if they beginne yet they proceede not neither do they performe or accoÌ„plish any thing and if they presume it prospereth not and is but labor lost For where the commaundement commeth â—yther by man or by Aungell and also where freewell is mooued prouoked and enformed either by the motion of man or of Aungell yet vnlesse Gods grace go withal preuenting and folowing the same what is it able to do For wheÌ„ man was put in Paradise what auayled him the commaundement which he heard Thou shalt eate of euery tree of Paradise but onely of the tree of knowledge of good and euill thou shalt not eate 〈◊〉 2. Which commaundement wrought not to his saluation but to his condemnation And why because grace that saueth and helpeth was wanting whiche he presuming vniustly vpon his owne strength despised Or what did the commaundement of the law geuen by Moyses profite the people of Israel in the wildernesse which law they refused to obey Or what profite wrought it to hym whych presumed to folow the Lord of his owne free will and not of the Lordes calling saying vnto him Lord I wil folow thee whether soeuer thou goest By these and many other places of holy Scripture both of the olde and newe Testament 〈◊〉 8. it may be prooued that neyther the commaundement nor free will haue power to woorke of themselues vnlesse they be holpen by Gods grace preuenting and folowing them â—â—â—tinency 〈◊〉 the 〈◊〉 of god Seing therfore the gift of continency as all other gifts be is the gifte onely of Gods grace and commeth not by the commaundement nor by free will they erre therfore striue in vayne which labour to obteyne it by theyr owne power And much more they also do erre whiche by force constrayne men agaynst their will thereunto mouing theÌ„ to offer giftes into the sanctuary of God not of theyr own accord but by coactioÌ„ either not knowing or els not remeÌ„bring the saying of the Lord to Moyses Seperate amongest you the first fruites vnto the Lord and let euery man of his owne voluntary and willing minde 〈◊〉 15. come and offer the same vnto the Lord. What is this to separate with you the first fruites to the Lord but onely to wey and consider diligently in your hartes and with discretion to lay down and separate vnto the Lord what we ought to present vnto him out of the treasure of our hart For if thou offer rightly doest not rightly deuide thou sinnest And what is to offer with a willing and ready minde 〈◊〉 54. 〈◊〉 9. but as the psalmist sayth I will offer sacrifice vnto thee willingly and chearefully And the Apostle sayeth Not grudgingly or of necessity for God loueth a chearefull geuer And Salomon sayth Geue the Lord his glory with a good and free hart and in euery gift thou geuest 〈◊〉 35. shew a ioyfull countenaunce and sanctify thy tythes with gladnes and with a chearefull eye do all that thou takest in hand And the Apostle Iames sayth The Lord loueth not constrayned seruice And cursed be he that doth the worke of the Lord negligently that is not carefully and with a willing minde 〈◊〉 48. Wherfore as the Lord willeth vs not to offer any thing to him agaynst our willes so doth he forbid vs to compell any man to offer any thing agaynst their wils by the foresayd Moyses where he sayth Thou shalt not do thy neighbour wrong neither oppresse him with violence To do wrong to thy neighbour is to correcte him for his sinne not of any compassion or mercy towardes him but to re proue him and to cause him in disdayning vpbrayding Leuit. 9. 〈◊〉 rebuking him not to informe him in the spirite of lenity but to destroy him in the spirit of bitternes and rigour as the Apostle sayth If a man be taken in any fault Gal. 6. you that are spirituall informe such in the spirite of lenity considering thy selfe least thou also be tempted To oppresse our neighbor with violence is to exact any thing of him aboue his power to lay vpon him more then he is able to beare anâ— more peraduenture then they theÌ„selues are able to weeld which lay it vpon him Where as the Lord speaking of the Pharises to his disciples 1. Pet. 5. forbiddeth them the same saying The Scribes and Pharises doe sitte vpon the chayre of Moyses c. And the Apostle Peter Feed sayth he as much as in you lyeth the Lordes flocke prouiding for them not by constraint but willingly after a godly sort and not for filthy lucre but of a ready a minde not as though ye were Lordes ouer the Clergy but be you as an example to the flocke of good will This shepheard of shepheardes and Prince of the Apostles doth playnely and euidently declare and insinuate what all other Pastors and Apostles ought to do how to entreat the flocke of the Lord committed vnto them Lordship ouer the clergy for tendstd and what great care and compassion of minde they ought to haue towards theyr Cure and remoueth farre out of their harts all power of Tyrannicall Lordship and all ambitioÌ„ which some do exercise with gredynes vpon those that are committed to their charge and pronouÌ„ceth that they ought not to be Lordes but fathers ouer their flocke and not imperiously to commauÌ„d them as exercising stately authority and power vpon them but geÌ„tly to admonish them and beseech them in the zeale of piety according to the strength of euery person after the Lord and not after the affection of theyr owne will or ambiciously setting forth theyr own power and iurisdictioÌ„ and that they ought to be an example to the flocke doing first themselues that thing whiche they commaund others and so to teach them no lesse by examples then by words Willingly saith he and not by coÌ„straynt of charity not for gredy gayne For there be many which being inflamed with affection not of charity but of couetous gredines and ambition
England by certaine merchants there was due to him the summe of 15000. ducates he so purposed with him self that if he could recouer that mony he would well content himself and no longer deale in the trade of merchants but quietly passe ouer the rest of his dayes All things prepared for his iourney he setting forward towards England at last arriued at London hauyng vtterly forgotten what curtesie long before hee had shewed to Cromwel which is the property alwayes of a good nature for a man to forget what benefites he hath shewed to other but to kepe in mind continually what he hath receiued of other Frescobald thus being now ariued at Lōdon and there trauelling earnestly about his businesse it chanced him by the way to meete with this noble man as he was riding toward the court Whome as soone as the sayd lord Cromwell had espied and had earnestly beheld he bethought with himselfe that he should be the man of Florence at whose hands in tymes past he had receyued so gentle entertainment and therupon sodenly alighting to the great admiration of those that were with him in hys armes he gently embraced the stranger and with a broken voyce scarce able to refraine teares he demanded if he wer not Frances Frescobald the Florētine Yea sir he answered and your humble seruant My seruant quoth Cromwell The wordes of the Lord Cromwell to the Italiā Marchaunt no as you haue not bene my seruant in times past so will I not now account you otherways then my great and especiall frend assuring you that I haue iust reason to be sory that you knowing what I am or at the least what I should be will not let me vnderstand of your arriuyng in this land which known vnto me truely I should haue payd part of that debte which I confesse to owe you but thanked be God I haue yet tyme. Well sir in conclusion you are hartilie welcome Old friendship remēbred But hauing now waightie affaires in my princes cause you must hold me excused that I can no longer tary with you Therfore at this tyme I take my leaue desiring you with the faithfull mynde of a friend that you forget not this day to come to my house to dinner and then in remounting on his horse he passed to the Court Frescobald greatly meruailing with himselfe who this Lord should be at last after some pause hys remembraunce better called home he knewe hym to be the same whome long before as you haue heard he had relieued in Florence and thereat not a little ioyed especially considering how that by his meanes he should the better recouer his duety The houre of dinner drawing neere he repayred to the house of this honourable Counsellour where walkyng a while in his base Court he attended his commyng The Lord shortly returned from the Court and no sooner dismounted but he agayne embraced this Gentleman with so frendly a countenance that both the Lord Admirall and all the other noble men of the Court beyng then in his cōpany did not a little maruell thereat Which thing when the Lord Cromwell perceyued he turnyng towardes them The curtesie of the Lord Cromwell in retayning his old host and holding Frescobald fast by the hand do ye not meruaile my Lordes quoth he that I seeme so glad of this man This is he by whose meanes I haue atchieued the degre of this my present calling and because ye shall not be ignoraunt of hys curtesie when I greatly neded I shall tell it you and so there declared vnto them euery thing in order accordyng as before hath bene recited vnto you His tale finished holdyng him still by the hand he entered his house and commyng into the Chamber where his dinner was prepared he sate hym downe to the Table placing his best welcomed guest next vnto him The dinner ended and the Lordes departed he would know what occasion had brought Frescobald to London Fraunces in few wordes opened his cause truely tellyng that from great wealth he was fallen into pouerty and that his only portion to maintayne the rest of his life was xv thousand Ducates which were owyng him in england and two thousand in Spaine Whereunto the lord Cromwell answeryng agayne sayd touching the things Maister Frescobald that be already past although it can not now be vndone by mans power nor by pollicye called agayne which hath happened vnto you by the vnstable cōdition and mutabilitie of this world altering too and fro yet is not your sorrow so peculiar to your selfe alone but that by the bond of mutuall loue I must also bewaile with you this your state and condition which state and condition of yours though it may worke in you matter of iust heauines yet notwithstanding to the intent you may receaue in this your heauy distresse some consolatiō for your old curtesie shewed to me in tymes past the lyke curtesie now requireth of me agayne that I likewise should repay some portion of that debt wherin I stand bound vnto you according as the part of a thankfull man byndeth me to do in requiting your benefites on my part heretofore receiued And this further I auouch in the word of a true frend that during this life and state of myne I will neuer fayle to do for you wherein my authoritie may preuaile to supply your lacke and necessitie And so let these fewe wordes suffice to giue you knowledge of my friendly meaning But let me delay the tyme no longer Then taking him by the hand he led him into his chamber whence Example of a faythful debter after that euery man by his commandement was departed he locked fast the dore Thē opening a coffer full heaped with treasure he first tooke out sixtene Ducates and deliueryng them to Frescobald he sayd loe here my friend is your mony which you lent me at my departure from Florence and here other tenne which you bestowed in my apparell with ten more that you disbursed for the horse I rid away on But cōsidering you are a merchant it seemeth to me not honest to returne your money without some consideration for the long detainyng of it Take you therefore these 4. bags The Lorde Cromwelles vsury and in euery of them is 400. ducates these you shall receiue and enioy from the hands of your assured friend Frescobald although from great welth he was brought to a lowe ebbe and almost an vtter decay yet expressyng the vertue of a modest mynde after gentle thankes geuen to the Lord Cromwell for his exceedyng kyndnesse shewed curteously would haue refused that which was offered had not the other enforced him agaynst his will to receiue it This done he caused Frescobald to geue him a note of the names of all his debters and the summe that from euery of them was owyng him Kindnes requited with kindnes This scedule he deliuered to one of his seruants vnto whom he gaue charge diligētly to search out such men whose names
there be whom nothing doth please which is dailie seene and receiued vsed to go with his haire hangyng about his eares downe vnto his shoulders after a strange monstrous maner counterfeiting belyke the wyld Irish men or els Crinitus Ioppas which Uirgil speaketh of as one wearie of his owne English fashion or else as one ashamed to be seene lyke a man would rather go like a woman or lyke to one of the Gorgon sisters but most of all lyke to hymselfe that is lyke to a Ruffin that could not tell how to go As this Ruffin ruffling thus with his locks was walkyng in the streetes as chance was who should meet him but the Lord Cromwell The Ruffin with the long heare who beholding the deforme and vnseemly maner of his disguised goyng full of much vanitie and hurtfull example called the man to question with him whose seruaunt he was which being declared then was demanded whether his maister or any of his felows vsed so to go with such haire about their shoulders as he did or no Which when he denied and was not able to yeld any reason for refuge of that his monstruous disguising at leÌ„gth he fell to this excuse that he had made a vow To this the Lord Cromwell answered agayne that for so much as he had made himself a votarie he would not force him to breake his vowe but vntill his vow should be expired he should lye the meane tyme in prison and so seâ—te him immediately to the Marshalsey where he endured till at length this intonsus Cato beyng perswaded by hys maister to cut his haire by sute and petition of frends hee was brought agayne to the Lord Cromwell with his hed polled according to the accustomed sort of his other fellowes and so was dismissed Hereunto also pertaineth the example of frier Bartley Frier Bartley casteâ—â— away 〈…〉 who wearing still his friers coule after the suppression of religious houses Cromwell commyng thorough Paules churchyard and espieng him in Rheines his shop yea said he will not that coule of yours be left of yet And if I heare by one a clocke that this apparel be not changed thou shalt be hanged immediatly for example to al other And so putting his coule away he neuer durst weare it after If the same Lorde Cromwell which could not abyde this seruyng man so disfigured in his haire were now in these our dayes aliue with the same authoritie which then he had and saw these new fangled fashions of attire vsed here amongst vs both of men and women I suppose verily that neither these monstruous ruffes nor these prodigious hose and prodigall or rather hyperbolicall barbarous breeches which seeme rather lyke barels then breeches would haue any place in England In which vnmeasurable excesse of vesture this I haue to maruell first how these seruing men which commonly haue nothyng els but their wages and that so slender and bare caÌ„ maintaine such slops so huge and so sumptuous 〈…〉 of England 〈◊〉 a Cromwell which coÌ„monly stand them in more then their three yeares wages doe come vnto Secondly I maruell that their maisters and Lordes who shall yeld to God account of their seruaunts doings do not search and trie out their seruants walkes how they come by these expenses wherewith to vpholde this brauerie seing their stipendary wages and all reuenues els they haue will not extend thereunto Thirdlye this most of all is to be marueiled that magistrates which haue in their hands the ordring and guiding of good laws do not prouide more seuerely for the needfull reformation of these enormities But here we may well see truly this may say that England once had a Cromwell Long it were to recite what innumerable benefits this worthy Counsellour by his prudent pollicie his graue authoritie and perfect zeale wrought and brought to passe in the publicke Realme and especially in the Church of England what good orders he established what wickednes and vices he suppressed what corruptions he reformed what abuses he broght to light what crafty iuglings what idolatrous deceptions and superstitious illusioÌ„s he detected and abolished out of the Church What posteritie will euer thinke the Church of the Pope pretendyng such religion to haue bene so wicked 〈…〉 in the Church 〈◊〉 and reformed by Cromwell The Rooâ—e of Grace 〈…〉 his eyes so long to abuse the peoples eyes with an old rotten stocke called the Roode of grace wherein a man should stand inclosed with an hundreth wyers within the roode to make the Image goggle with the eyes to nod with his head to hang the lippe to mooue and shake his iawes according as the valew was of the gift which was offred If it were a small piece of siluer he would hang a frowning lippe if it were a piece of gold then should his iawes go merily Thus miserablye was the people of Christ abused their soules seduced their senses beguiled and their purses spoiled till this Idolatrous forgerie at last by Cromwels meanes was disclosed The bloud of Hales and the image with all his engines shewed openly at Paules crosse and there torne in pieces by the people The like was done by the bloud of Hales which in like maner by Cromwell was brought to Paules crosse there prooued to be the bloud of a ducke Who would haue iudged but that the mayd of Kent had bene an holy woman and a prophetesse inspired had not Cromwell and Cranmer tried her at Paules crosse to bee a strong whore What should I speake of Daruel Gartheren of the rood of Chester of Thom. Becket our Lady of Walsingham The â—oly 〈◊〉 of 〈…〉 with an infinite multitude more of the like affinitie All which stockes and blockes of cursed idolatrie Cromwell stirred vp by the prouidence of God remooued out of the peoples way that they might walke more safely in the sincere seruice of almighty God While the Lord Cromwell was thus blessedly occupied in profiting the common wealth 〈…〉 out of the way and purging y e church of Christ it happened to him as commonly it doth to all good men that where any excellency of vertue appeareth there enuy creepeth in and where true pietie seeketh most after Christ there some persecution followeth withall Thus I say as he was labouring in the commoÌ„ welth and doyng good to the poore afflicted saintes helping them out of trouble the malice of his enimies so wrought continually hunting for matter against him that they neuer ceased till in the end thâ—y by false traines and crafty surmises brought him out of the kings fauour The chiefe and principall enimie against him was Steuen Gardiner bishop of Winchester who euer disdayning and enuieng the state and felicitie of the Lord Cromwell Steph. Gardiner chiefe enemy to the L. CroÌ„well and now taking his occasion by the mariage of lady Anne of Cleue beyng a stranger and forreiner put in the Kings eares what a perfect thing it were for the quiet of
more before Symons and went to the Bishop and deliuered vp their Bill vnto hym Which Byll when the bishop had sene and perused well Filmer forced to complayne to the byshop of Sarum he gaue them great thankes for their paines saying it did behooue him to looke vpon it for the Priest had preached heresie and should bee punished Then Filmer declared vnto the Bishop the fourme of his talke he had with the Priest and the ende thereof and how the matter being renued agayne by Symons forced him and his company to trouble his Lordship therewith Well said the bishop ye haue done like honest men Come to me soone againe and ye shal know more and so they departed from the Bishop to their Inne And while they were there reposing themselues Symons and the Vicare 〈◊〉 to Salisâ—â—â—y Symons with his company came to the town and not knowing the other to be come gate them vp to the bishop in all post haste takyng the priest with them The bishop hearing of mo Windsore men demaunded what they were being informed how it was the vicar of the towne with other moe The Vicare of Windsore 〈…〉 of 〈◊〉 Biâ—hop he caused y e vicar to be brought in To whom he said Are you the vicar of Windsore Yea forsooth my Lord quoth he How chaunceth it quoth y e B. that you are complained on for here hath bene with mee certaine honest men of your towne which haue deliuered vp a bill of erroneous doctrine against you If it be so I must nedes punish you opening the bill he red it vnto him How say you quoth the B. is this true or no The vicar could not deny it but humbly submitted himselfe to the bishops correction Then was his company called in and when the B. saw Symons he knew him well and sayd Wherfore come you M. Symons The words of Symons 〈◊〉 the Byshop Pleaseth it your Lordship quoth he we are come to speake in our vicars cause which is a man of good conuersation honestie and doth his dutie so well in euery poynt that no man can find fault with him except a lewd fellow we haue in our towne called Filmer which is so corrupt with heresie that he is able to poison a whole countrey and truely my Lord quoth Symons there is no man y t can preach or teach any thyng that is good and godly but he is ready to controll it and to say it is starke nought Wherfore we shal besech your lordship he may be punished to the ensample of other that our vicar may do his dutie quietly as he hath done before this busie fellow troubled him And that your Lordship shall the better credite my saiengs I haue broght with me these honest men of the towne and beside all that a testimoniall from the Mayor and his brethren to confirme the same so he held out the writing in his hand Then said the B. So God helpe me M. Symons ye are greatly to blame B Capons aunswere to Symons and most worthy to be punished of all men that will so impudently goe about to maintayne your priest in his error which hath preached heresie hath confessed it wherfore I may not nor will not see it vnpunished And as for that honest maÌ„ Filmer on whoÌ„ ye haue complained I tel you plainly he hath in this point shewed himself a great deale more honester man theÌ„ you But in hope you will no more beare out your vicar in his euill doings I will remit all things at this tyme sauyng that he shall the next Sonday recant his sermon openly before all his parishioners in Windsore Church Fryer Melster caused to recant his Sermon so the B. called in Filmer and his company which waited without deliuered the priests recantation vnto them with a great charge to see it truely obserued in all poyntes Then Symons tooke his leaue of the B. and departed with a flea in his eare disappointed of his purpose The grudge of Simons agaynst Filmer sore ashamed of the foile For this cause Symons could neuer brooke Filmer but when he met him at any time after would hold vp his finger as his maner was where he ought displeasure and say I will be euen with you one day trust me The originall of Anthony Persons trouble THere was a certain priest named Anth. Person which frequented much to Windsore about the yeare of our Lord The trouble of Antho. Person Priest 1540. and vsing the talent that God had giuen hym in preaching was greatly estemed among the people who flocked so much to his sermons which he made both in the town and country that the great priests of the castle with other papists in the towne specially Symons were sore offended W. Simons persecuter of Anth. Person and of many other D. London Warden of new Colledge in Oxford a minister of SathaaÌ„ In so much that Symons at the last begaÌ„ to gather of his sermons to marke his auditors whereof ensued the death of diuers and trouble of many honest men For about a yeare more after a minister of Satan called D. London Warden of the new Colledge in Oxford was admitted one of the Prebendaries of Windsore who at his first comming to Windsore began to vtter his stomacke to shew his affection For at his first ResideÌ„ce diner which he made to the clerkes which company for the most parte at that time fauoured the Gospell all his whole talke to two Gentlemen strangers at his boord till the table was a taking vp was nothing els but of heretikes and what a desolation they would bring the realm vnto D. Londons wordes to the Clerkes of Windsore if they might be so suffered And by S. Mary masters quoth he to the clerkes at the last I cannot tel but there goeth a shrewde report abroad of this house Some made aunswer it was vndeserued I pray God it be quoth he I am but a stranger haue small experience amoÌ„g you but I haue heard it said before I came hither that there be some in this house that will neither haue prayer nor fasting Then spake Testwood Testwood aunswereth for the Clerkes By my troth sir quoth he I thinke that was spoken but of malice for prayer as your mastership knoweth better then I is one of the first lessoÌ„s that Christ taught vs. Yea mary sir quoth he but the heretikes will haue no inuocation to saints which all the olde fathers do allow What the olde fathers do allowe Gospellers falsly slandered of the papistes quoth Testwood I cannot tel but Christ doth appoint vs to goe to his father and to aske our petitions of him in Christes name Then you will haue no meane betwene you god quoth D. London Yes sir quoth Testwood our mean is Christ as S. Paul saith There is one Mediator betwene god and man euen Iesus Christ. Geue vs water quoth D. LondoÌ„
coulde accuse or blame the same his sober lyfe and conuersation Thys Rafe Hare was charged to be one that had spoken against auriculare confession against holy bread and holy water Rafe Hare charged yea and beside that he was one which would not lightly sweare an othe nor vse almost any maner of pastime nor good fellowship as they terme it but was alwaies in a corner by himselfe looking on his booke The poore simple man being charged by the Commissioners y t he was a naughty man erroneous and that he could not be otherwise comming out of a towne so infected with pernitious errours sects as that was was willed by them to take good heede to himselfe least through obstinacy he turned his erroneous opinions to playne heresie for an errour defended is heresie My good Lordes sayde the poore man I take God to recorde The aunswere of Rafe Hare I woulde not willingly maintayne an errour or heresie wherefore I beseech you let my accusers come face to face before me For if they charge me with that whyche I haue spoken I will neuer denye it Moreouer if it be truth I wil stand vnto it and otherwise if it be an errour I will with all my hart vtterly forsake it I meane if it be against Gods holy worde For the Lorde is my witnes I seeke and dayly pray to God that I may know the truth and flee from all errours and I trust the Lorde will saue me and preserue me from them Aha quoth the Bishop of Winchester do you not heare what he saith my Lord I perceiue now thou art a naughty fellow Alas my Lord sayd Rafe Hare what euill sayd I Mary Syr you sayd the Lord the Lord and that is Symbolum haereticorum sayde Winchester What is that my Lord Winchesters cauillation abouthe Lord and our Lord. for Gods sake tell me sayde Hare Thou art nought thou art nought sayd he At which words y e simple man began to tremble and seemed much dismayde and driuen into a great agony and feare Which thing Winchester wel perceiuing said vnto him Rafe Hare Rafe Hare by my trouth I pitie thee much For in good faith I thinke thee to be a good simple man of thy selfe wouldest meane well enough but that thou hast had shrewd and subtile schoolemaisters that haue seduced thee good poore simple soule and therefore I pitie thee and it were in deede pitie that thou shouldest be burnt for thou art a good fellow a tall man and hast serued y e King right well in his warres I haue heard thee well commended and thou art yet able to do the King as good seruice as euer thou wast and we all will be a meane to his grace to be good and gracious Lord vnto thee if thou wilt take pitie of thy selfe and leaue thy errours For I dare say for vs all that be Commissioners that we would be loth that thou should be cast away For alas poore simple man we perceiue thou hast bene seduced I say by others How sayest thou therefore thou knowest my Lorde of Canterburies grace here is a good gentle Lord and would be lothe thou shouldst be cast away Tell me canst thou be coÌ„tent to submit thy selfe vnto him and to stand vnto such order as he and we shall take in this matter How sayest thou man speake The poore man therewith falling vpon his knees and sheeding teares aunswered speaking to the Archbishop of Canterbury in this wise My good lord for Christes sake be good vnto me and I referre my selfe vnto your graces order do with me what you please The Bishop of Canterbury considering what daunger he was ready to fall in pitieng the same though the simplicitie of y e man was so great The wordes of the Archb. of Cant. â—o Hare that he perceiued it not sayd nay Rafe Hare stand vp aduise thy selfe and commit not thy selfe to me for I am but one man and in Commission but as the other are so that it lieth in me to do nothing But if thou do commit thy selfe vnto all then thou committest thy selfe vnto the law and the law is ordained to do euery maÌ„ right Go to Raph Hare said Winchester submit thy selfe to my Lord and vs it is best for thee to doo so Whereupon he fell vpon his knees again and said My Lordes and maisters all I submitte my selfe wholy vnto you â—â—â—nnance inioyâ—â—â— to Rafe 〈◊〉 And therwithall a booke was holden him and an oth geuen him to be obedient vnto them and to all Ecclesiasticall lawes and straightway he was enioyned to abiure and to beare a fagot three seuerall dayes moreouer the poore man lost the liuing that he had at Calice This simple man hearing his penance piteously lamented and earnestly at the firste denied to stande thereunto with piteous exclamation sayeng O my Lord of Winchester my Lorde of Winchester haue you made me a logge ready to be layde vpon the fire whensoeuer anye wicked man falsly of malice by prouocation of the deuill shall lay any small trifle to my charge Or shall I be thus handled nothing proued to my face against me Alas I haue alwayes hated errours and heresies Content thy self Hare there is now no remedy thou must eyther do thy penance or be burnt sayd the CoÌ„missioners Thus haue you heard how Ralph Hare did speede Then was Thomas Broke called for against whome it was obiected by some of the Counsels letters of Calice The examinatioÌ„ 〈◊〉 trouble of 〈◊〉 Broke 〈…〉 of 〈◊〉 Broke 〈…〉 accusatioÌ„ that he was a seditious fellow Among these accusers besides the rest was one Richard Long an other Fraunces Hastings men of armes who charged y e forenamed Tho. mas Broke and one Geffray Loueday Esquire for staying and mainteining the foresayde Adam Damlyp at Calice as who had promised vnto him a stipend to preache such heresies and pernitious opinions as afterwarde hee taught there and that these two daily gathered many seueral summes of money for the entertainement of the said Adam Howbeit the foresaid Hastings failed in the proofe thereof For Loueday proued that he was viij daies beâ—ore Damlips comming to Calice and during xiiij daies continually after he began to preach abiding at Paris there occupied aboute necessary affaires of Charles Duke of Southfolke And Broke during the sayde time was at London daily attendant in the Parliament house wherof he had enough to beare witnes against y e vntrue surmise After that came three at once against the sayd Broke well armed as they thought who had not onely consulted together before of the matter â—â—ree other 〈◊〉 aâ—â—inst Tho. â—â—oke and 〈◊〉 â—â—ueday and put it in writing at Calice beside their conference and talke by the way keepyng company from thence hether but also had obtained from the Lord Deputie and others of the Counsell speciall letters as is aforesaid and among other one letter vnto the Bishop of Chichester for the earnest
sitting in Smithfield Hetherto we haue entreated of this good woman Now it remayneth that we touch somewhat as concernyng her ende and Martyrdome After that she beyng borne of such stocke and kynred that she might haue liued in great wealth and prosperitie if she would rather haue followed the world then Christ now had bene so tormented that she could neyther lyue long in so great distresse An. Askew brought â—â—to the 〈◊〉 neyther yet by her aduersaries be suffered to die in secret the daye of her execution beyng appoynted she was brought into Smithfield in a chayre because she could not goe on her feete An. Askew 〈◊〉 vpon the racke by meanes of her great tormentes When she was brought vnto the stake she was tyed by the middle with a chayne that held vp her body When all things were thus prepared to the fire D. Shaxton who was then appoynted to preach â—â—axton â—reached at Anne 〈◊〉 but 〈◊〉 began his Sermon Anne Askew hearyng and answering agayne vnto him where he sayd wel confirmed the same where he sayd amisse there sayde she he misseth and speaketh without the booke The Sermon beyng finished the Martyrs standyng there tyed at three seuerall Stakes ready to theyr Martirdome beganne theyr prayers The multitude and concourse of the people was exceedyng the place where they stoode beyng rayled about to keepe out the prease Upon the Benche vnder Saint Bartlemewes Church sate Wrisley Chauncellour of England the old Duke of Norfolke the olde Earle of Bedford the Lord Mayor wyth dyuers other moe Before the fire should be set vnto them one of the Benche hearyng that they had gunnepouder about them and beyng afrayde least the fagots by strength of the gunnepouder would come â—lieng about their eares began to be afraid but the Erle of Bedford declaring vnto him how y e gunpouder was not laid vnder the fagots but onely about theyr bodies to rydde them out of their paine which hauyng vente there was no daunger to them of the fagottes so diminished that feare Anne Askew refuseth the kinges pardon Then Wrisley Lord Chauncellour sent to Anne Askew letters offring to her the kyngs pardon if she would recant Who refusing once to looke vpon them made this answer agayne that she came not thether to deny her lord and Maister Then were the letters likewise offered vnto the other who in lyke manner followyng the constancie of the woman denied not onely to receyue them Iusâ—titia iniusta but also to looke vpon them Whereupon the Lord Mayor commaundyng fire to be put vnto them cryed wyth a lowde voyce Fiat iustitia And thus the good Anne Askew with these blessed Martyrs beyng troubled so many maner of ways and hauing passed through so many torments hauyng now ended the long course of her agonies beyng coÌ„passed in with flames of fire as a blessed sacrifice vnto God she slept in the lord an 1546. leauyng behynd her a singular example of christian constancy for all men to follow John Lacels Iohn Adams and Nicholas Belenian The Martyrdome of Anne Askew Io. Lacels Io. Adams Nich. Belenian THere was at the same time also burnt together wyth her one Nicholas Belenian priest of Shropshire I. Adams a Taylor and Iohn Lacels Gentleman of the court and houshold of king Henry It happened well for them that they dyed together with Anne Askew For albeit that of themselues they wer strong and stout men yet through the example and exhortation of her they beyng the more boldened receyued occasion of greater comfort in that so paynefull and dolefull kynd of death who beholdyng her inuincible constancie and also stirred vp thorough her perswasions did set apart all kynd of feare Thus they confirming one another with mutual exhortations taried looking for the tormenter and fire which at the last flaming round about them consumeb their blessed bodies in happy Martyrdome in the yeare of our saluation 1546. about the month of Iune There is also a certayne letter extant which the sayd I. Lacels briefly wrote beyng in prison touchyng the sacrament of Christes body and bloud wherin he doth both coÌ„fute the errour of them which being not contented wyth the spirituall receyuing of the sacrament wil leaue no substance of bread therin and also confuteth the sinister interpretation of many therupon The tenor of which letter is as here vnder followeth The copy of the letter of Iohn Lacels written out of prison SAint Paule because of sectes and dissention among the Corinthians The letter of M. Iohn Lacels written out of prison wrote his epistle vnto them and in lyke case pertaining to my conscience I doe protest my whole hart in the blessed supper of the Lord wherein I trust in God to bryng nothyng for me but I shall be able wyth Gods holy worde to declare and manifest the same And herein I take occasion to recite the saying of saint Paule in the sayd Epistle the xi chapter That which I deliuered vnto you â— Cor. 11. I receyued of the Lorde For the Lorde Iesus the same night in which he was betrayed tooke breade gaue thankes and brake it and sayd take ye eate ye this is my body which is broken for you Here me seemeth S. Paule durst not take vpon hym hys Lord and maisters authoritie Wherefore as at Gods hand the breaking of the most innocent and immaculate body and bloud of Christ is the quietnes of all mens consciences the onely remedy of our sinnes and the redemption of mankynd which is called in the scripture the dailye offering so the Masse whiche is the inuention of man whose author is the Pope of Rome as it doth appeare in Polydore Uirgill and many others is the vnquietnesse of all Christendome The blasphemy wickednes of the Masse a blasphemy vnto Christes bloud and as Daniel calleth it the abhominable desolation as the Scripture shall hereafter more manifest it S. Paule was belyke to learne of the Romaines church A prophesie the manner of the consecration as they call it wyth the breathyng ouer the hoste and other ceremonies besides that he durst not take vpon him to say Hoc est corpus meum S. Paule did not take vpon him in the person of Christ to say Hoc est corpus meum as our Priestes doe But this I will admitte it was the Lord Iesus that made the supper which also did finish it and made an end of the onely acte of our saluation not onely here in this world but with his father in heauen as he declareth hym selfe that he will drinke no more of this bitter cuppe tyll he drinke it new in his fathers kingdom where all bitternes shall be taken away Now if any man be able to finish the acte of our Sauiour in breakyng of hys body and sheadyng of his bloude here and also to finish it with the father in heauen then let hym say it But I thinke that if men will looke vpon saint Paules wordes well
diuelishe thing Of the which it is spoken in the fourth of the first epistle to Tim. Forbidding to marry c. where as againe our most reuerend father maketh that thing necessary 1. Tim. 4. that Christ would haue free whereof Daniell in the 11. chapter speaketh He shall not be desirous of women Heere Daniel meaneth that he shall refuse and abstaine from mariage for a cloke of godlynes Dan. 11. and not for loue of chastitie 21 Worshipping of Reliques is a proper thing and a cloke of aduantage against the precept of God and nothing but the affection of men fol. 30.31 These be the wordes in the Reuel This the worshipping of reliques he meaneth is a proper most fruitefull cloke of aduantage The place annexed Out of this were inueÌ„ted innumerable pilgrimages with y e which the foolish vnlearned people might loose their labour monie time nothing in y e meane season regarding their houses wiues children coÌ„trary to the commandement of God when as they might do much better deedes to their neighbours which is the precept c. 22 There is but one speciall office that pertayneth to thine orders 22. article and that is to preâ—ch the word of God fol. 36. Of this matter sufficient hath bene said before in the 22. article alledged out of the booke of Obedience 23 The Temple of God is not stones and woode neither in the time of Paule was there any house which was called the temple of God 23 article fol. 37. The place of this article is this Which is an aduersary the Pope he meaneth and is exalted aboue all that is called God or that is worshipped The place speaking of the tempâ—e where Antichrist sitteth is not so greuous as the article maketh so that he shall sit in y e temple of God shew himselfe as God Doth not he sit in the Temple of God which saith and professeth hymselfe to be the maister in the whole Church what is the Temple of God Is it stones and wood Doth not Paule saye The Temple of God is holy which temple are ye Neither in the time of Paule was there any house which was called the teÌ„ple of God as we now cal them What meaneth this sitting but reigning teaching and iudging Who sith the beginning of the Church durst presume to call himselfe the maister of the whole Church but only the Pope c. 24. article 24 He that fasteth no day that sayth no Mattens and doth none of the precepts of the Pope sinneth not if he thinke that he doth not sinne fol. 43. The place is there cleare and plaine without any daunger of heresie The place in the Reuel is this Because he feareth the consciences vnder the title pretence of Christes name he maketh of those things which in themselues are no sinnes very greuous offences For he that beleueth that hee doth sinne if he eate flesh on the Apostles eueÌ„ or say not MatteÌ„s and Prime in the morning or else leaue vndone any of the Popes precepts no doubt he sinneth not because the dede which he doth is sinne but because he beleueth it is sinne and that against this foolish beliefe conscience he offendeth Of the which foolish coÌ„science only the Pope is head author For another doing the same deede thinking that he doth not sinne truely offendeth not And this is the cause that the spirit of Paul coÌ„plaineth that many shall depart froÌ„ the faith Traditions how they doe hurt And for this foolish conscience mens traditioÌ„s be pernitious noisome y e snares of soules hurting the faith the libertie of the Gospel If it were not for this cause they should do no hurt Therfore the diuell through the Pope abuseth these consciences to stablish the lawes of his tiranny to suppresse the faith and libertie and to replenish the world with errour sinne and perdition c. 25. article 25 Christ ordeyned the Sacrament of the aultar onely to nourishe the fayth of them that liue but the Pope maketh it a good woorke and a sacrifice to be applyed both to quicke and dead fol. 48. The place is this Sathan hated the Sacramente The place â—uche 〈…〉 the Sacrament and is 〈…〉 the Sacrament and knew no way how to suppresse disanull it Therefore he found this craft that the sacrament which Christ did onely ordeine to nourish and stablish the faith of them that liue should be counted for a good worke and sacrifice bought and sold And so faith is suppressed and this holesome ministery is applied not to the quicke but vnto the dead that is to say neither to the quicke neither yet to the dead O the incredible fury of God c. 26 These signes he speaketh of miracles and visions or apparitions are not to the increase of the fayth and Gospell 26. article for they are rather against the fayth and Gospell and they are the operation of sathan and lying signes fol. 49. The place is as followeth Who is able to number the monstrous maruels only of them that are departed 〈◊〉 place conteyneth a true 〈◊〉 of 〈◊〉 illusiâ—â— and nay wâ—ll be 〈◊〉 Good Lord what a sea of lyes hath inuaded vs of apparitions coniurings and aunsweres of spirits By the which it is brought to passe that the Pope is also made the king of theÌ„ that are dead and reigneth in Purgatory to the great profite of his Priestes which haue all their liuing riches and pompe out of Purgatory howbeit they should haue lesse if they did so well teache the fayth of them that lyue as they do ridelesse them that are dead Neyther was there syth the beginning of the world any worke founde of so little labour and great aduauntage For truely to thys purpose were gathered almost the possessions of all Princes and rich men And through these riches sprang vp all pleasures and idlenes and of idlenes came very Babilone and Sodoma c. Neither are these signes to the encrease of the fayth and Gospell for they are rather against the faith and Gospell but they are done to stablishe the Tirannie of these * This booke of 〈…〉 christ treaâ—ing vpoÌ„ 〈◊〉 chapâ— of Daniell 〈◊〉 there 〈◊〉 of 〈…〉 the 〈…〉 faces and reedeles and to set vp confirme the trust in works Among these illusions are those myracles to bee reputed which are shewed in visions pilgrimages and worshippings of Saints as there are plenty now adayes whiche the Pope confirmeth by his Bulles yea and sometyme doth canonize Saints that he knoweth not Now behold what is the operation of Satan in lying signes c. 27 The people of Christ doth nothyng because it is commaunded but because it is pleasaunte and acceptable vnto them fol. 63. The wordes out of the which this Article is gathered are these They are the people of Christ The place 〈…〉 other 〈…〉 the article pretendeth whiche willingly do heare and folow him
in Parliamente that none shoulde speake anye thing of the Kings death the Act being made onely for Southsayers and talkers of prophesies moued them that were about the King to put him in remembrance of his mortall state and fatall infirmitie Which when the rest were in dread to do M. Deny who was specially attendant vpon hym boldly comming to the King told him what case he was in to mans iudgement not like to liue and therefore exhorted him to prepare himselfe to death calling himselfe to remembrance of his former life and to call vpon God in Christ betime for grace and mercy as becommeth euery good Christian man to do Although the K. was loth to heare any meÌ„tion of death yet perceiuing the same to rise vpon the iudgement of hys Phisicians and feeling his owne weakenes he disposed himselfe more quietly to harken to the wordes of his exhortation and to consider his life past Which although he much accused yet said he is the mercy of Christ able to pardon me all my sinnes though they were greater then they be M. Deny being glad to heare him thus speake required to know his pleasure whether he would haue any learned man sent for to conferre withall and to open hys mind vnto To whome the King aunswered againe that if he had any he would haue D. Cranmer who was then lying at Croydon And therefore M. Denye asking the King whether he woulde haue him sente for I will first said the King take a little sleepe and then as I feele my selfe I will aduise vpon the matter After an houre or two the King awaking and feeling feeblenes to encrease vpon him commanded D. Cranmer to be sent for but before he could come y e king was speachles and almost senseles Notwithstanding perceiuing D. Cranmer to be come he reaching his hande to D. Cranmer did hold him fast but could vtter no word vnto hym and scarse was able to make any signe Then the Archbyshop exhorting him to put his trust in Christ and to call vpon his mercy desired him though he could not speake yet to geue some token with his eyes or with hand as he trusted in the Lord. Then the King holding him with his hand did wring his hand in his as hard as he could and so shortly after departed after he had reigned in this land the terme of 37. yeares and 9. monethes The kings children leauing behinde him three children Edward Mary and Elizabeth Moreouer for so much as mention is inserted in thys place of the good inclination of King Henry in his latter dayes to the reformation of religion Talke betweene Thom. Cranmer Archbishop of Cant. and the Duke of Suffolk about Ste. Gardiner by the occasion hereof it commeth also to minde somewhat likewise to adde by way of appendix touching the talke betweene the Archbishop of Canterbury Thomas Cranmer and the Duke of Suffolke Charles Branden as coÌ„cerning the Kings purpose and intent conceaued against the Bishop of Winchester Steuen Gardiner in that he could neuer allowe any reformation in religion in this realme and namely beeing offended with this that men should vse in their talke The Lord as well as our Lord. The sayd Duke sayd vnto the sayd Archbyshop We of the Counsell had him once at a good lift and should well haue dispatched him from his authoritie if the Kings Maiestie our Maister had stayed himselfe from admitting him to his presence as then hys highnes was content that we should throughly haue sifted and tried him It was my Lord quoth the Duke to the Archbishop at that time when Gardiner his Secretarie was attached and suffred for defending the Popes authoritie For then I and certaine of the Counsell hauing conference with the Kings Maiestie for that matter his highnesse was fully perswaded that the Bishops Secretarie being in such speciall fauour with his Maister would neuer stande so stiffe in defence of the Bishop of Romes vsurped power and authoritie Stephen Gardiner appoynted by the king to to be had to the Tower without his said maisters both aduise knowledge and perswasion For already quoth the King he played but a homely part with me when he was Ambassadour to the Pope concerning my cause of diuorce And therefore quoth the King to me send for him my Lord incontinently and by assistance of two or three moe of the Counsell whome you thinke good let him be committed to the Tower to aunswere to suche thynges as may bee obiected agaynst hym Thys communicatioÌ„ was in y e euening so that we purposed to haue executed the kinges pleasure and commaundement y e next morning How beit our talke was not so secrete but that some of his friendes of the priuy chamber then suspecting the matter where he had many frends sent him word ther of Who incontinently repayred to the kings presence Ste. Gardiner priuily commeth to the king and finding some matter to minister vnto y e king his highnesse sayd to the bish We doe marueile that your secretary hath thus notoriously offended agaynst vs our lawes It is surely though that you are not all cleare in this offeÌ„ce but that you are of the same opinion with him therefore my Lord be playne with me King Henry layeth to Winchesters charge and let me know if you be y e way infected or no If you will tell me the trueth I will rather pardon the fault but if you halt or dissemble with me looke for no fauour at my hand With this monition Winchester fell downe vppon hys knees besought his maiesty of mercy and pardon Winchester confesseth his popery to the king manifestly confessing y t he of long time had bene of that opinion w t his sayd secretary and there bewayling himselfe promised from that day forward to reform hys opinion become a new man Well quoth y e king this way you haue of me that which otherwise you should neuer haue obtayned I am content to remitte all thinges past and pardon you vpon your amendment The next morning I had worde how the matter was handled whereupon I came to his highnes sayde Your Maiestie hath preuented our commission whiche I and other had from your grace concerning my Lord of Winchesters coÌ„mitting to the tower Wot you what quoth the K. hee hath confessed himselfe as giltie in this matter as hys man K. Henryes nature to pardon them that come to him and confesse their fault and hath with muche sorrowe pensiuenes sued for my pardon And you know what my nature and custome hath bene in such matters euermore to pardon them that will not dissemble but confesse their fault Thus wilâ—ly and politickely he got himselfe out of our hands But if I had suspected this I would haue had him in the tower ouer night and stopped his iourny to y e court Well sayd my Lord of Caunterbury hee was euermore to good for you all Moreouer as touching this foresaid
fantasticall orders be so many and in all places so notorious that they are not able to be expressed yet amongest many one you shall heare that chaunced in this Kings dayes in the Citie of Orleance in Fraunce by the Gray Friers about the yeare of our Lord. 1534. The story is this ¶ A tragicall story of certayne Friers in Fraunce in the City of Orleance an 1534. THe Maiors wife of the City of Orleance prouided in her will to be buried without any pompe or solemnity Ex Comâ—mentariâ—â— Ioan. 〈◊〉 Lib. 9. For when any departeth there in some places the Belmen are hyred to goe about the City and in places most frequeÌ„ted to assemble the people with the sound of the bel there to declare the names and y e titles of those parties deceased also where and wheÌ„ they shal be buried A story oâ— certayne Fryers in Orleancâ— exhorting the people to pray for them And when the Coarse is caried forth the most part of the begging friers go withall to y e church with many torches and tapers caried before them and the more pompe solemnity is vsed the more is y e concourse of people But this woman as I said would haue none of all this geare done for her Wherfore her husband which loued her well followed her mind heerein and gaue vnto these greedy cormoraÌ„ts the friers which waiting for their pray in whose Church she was buried besides her father and her grandfather sixe crownes for a reward whereas they gaped for a great deale more And afterward when he cut downe a wood and solde it the friers crauing to haue part thereof freely and without money he denied them this tooke they wonderfull greeuously and where as they loued him not before they deuised now a way to be reuenged saying that his wife was damned euerlastingly The workers of this Tragedy were Colyman and Steuen of Arras both doctors of Diuinitie and the first in deede was a Coniurer and had all his trinkets and furniture concerning such matters in a readines and they vsed the matter thus They set a yong man which was a Nouice aboue ouer the vaute of the Churche and when they came to mumble vp their mattins at midnight after their accustomed maner he made a wonderfull noyse and shriking aloft Then went this Colyman to crossing and coniuring but the other aboue would not speake Beeing charged to make a signe to declare if he were a dumme spirite he russeled and made a noyse agayne and that was the signe and token When they had layd this foundation they went to certayne of the chiefest in all the Citie and suche as fauoured them most and told them what an heauie case was chanced yet did they not vtter what it was but entreated them to take the paines to come to their seruice at nighe When they were come and the seruice was begon he that was alofte made a greate noyse Being demaunded what he woulde and what he was he signified that he might not speake The 〈◊〉 what demaund of the spiâ—rite then was he commaunded to answere to their interrogatories by signes and tokens Now was there a hole made for the purpose where by laying to his eare he might heare and vnderstand what the Coniurer sayd vnto them There was also a table at hand and when anye question was asked he strooke and beate vpon the Table so that he might be heard beneath Then first the Coniurer demaunded whether he were any of them that had ben buried there After that Luthers â—â—â—resie a 〈…〉 the Fryeâ— reckning vp many of their names in order whose bodies had bene buried there at the last he named the Maiors wife Heere he made a signe that hee was the spirit of that woman Then he asked whether be were damned and for what desert or offence Whether it were for couetousnes pride or lechery or not dooing the works of charitie or else for this new sproong vp heresie and Lutheranisme Moreouer what was the cause that he made suche a noise and was so vnquiet Whether it were that the body beeing buried within holy grounde shoulde be digged vp againe and carryed to some other place To all these things he aunswered by signes in lyke case as he was commaunded whereby he affirmed or denyed euery thyng striking twise or thrise vppon the Table When he had thus signified that Luthers heresie was the cause of her damnation Luthers 〈◊〉 a great 〈…〉 the 〈◊〉 and that her body must be taken vp the Friers desired the Citizens that were present to beare witnes of such things as they had sene and heard and set their hands to it in writing But they taking aduisement least they shoulde both offende the Maior and bring theÌ„selues in trouble refused to subscribe Notwithstanding the Friers tooke the pixe with the hoste and the Lords body as they call it and all their Saints reliques and caried them to another place and there they sayd theyr Masses which they are wont to do by the Popes Lawe when a Churche is suspended and must be hallowed againe and when the Bishops Officiall heard of thys hee came thether to vnderstand the matter better and associating to him certayne honest men he commaunded the Frier to coniure in his presence and woulde haue appoynted certaine to go vp to the vaut to see if any spirite did there appeare But Steuen of Arras was sore against it and exhorted them earnestly that they should not so do saying that the spirit ought not to be molested And albeit the Officiall did earnestly vrge them to coniure before him The Maior 〈◊〉 to the 〈◊〉 of the 〈◊〉 yet could they not bring them to it In the meane time the Maior making his frends priuie what he would do went to the King and informed him of the whole matter And because the Friers trusting to their immunities and priuileges refused to come in iudgement the King chose certaine out of the court of Parliament at Paris to examine the matter and gaue them full authoritie so to do Whereupon they were caried to Paris and constrayned to make aunswere but they would confesse nothing Then they were sent againe to prison and kept apart one from another and the Nouice was kept in Fumeus house a Senatour and being oftentimes examined he woulde confesse nothing fearing least he should after be murthered of theÌ„ for slaundering theyr order But when the iudges promised him that he should haue no harme and should come no more in the Friers handes he declared to them the whole matter in order and being brought before the others he auouched the same But they albeit they were conuicted and in maner taken with the deede yet refused they theyr iudges and bragged of their priuiledges but it was altogether in vayne The Fryers condemned 〈◊〉 prison 〈◊〉 punishement for they were condemned in open iudgement that they should be caryed againe to Orleaunce and committed to prison and afterwardes
In the which hys assault he was so hotely saluted by the kinges shippes and the Island that by the confession of them that sawe it and by the report wrytten vnto the Lord Protector the French men at least lost a thousand men theyr ships and galleis so spoiled as being forced to return home they were not able then to set out againe Ex literis D. Protectoris Furthermore out of Fraunce creadible woorde was broughte to the Lorde Protectoure whyche yet in letters appeareth that into one towne in one vessel were brought at least three score Gentlemen to be buried and also an â—â—hibition special geuen out by the king not to speake of 〈◊〉 successe in that iourney Thys was about the beginning of August 1549. The like also might be noted of the losses of the sayde French king at Bullenburgh the eight day of August the same yeare as by the Lord Clintons letters may well appeare but for spending of time I passe it ouer What the meaning of the French king was in these voiages The 〈…〉 King Edward or how he intended further to procede I haue not herein to deale This is certain and euident that the mighty arme of God mercifully fought for king Edwarde his seruant to defend and deliuer him from so many harde dangers so daÌ„gerous and sundrye commotions stirred vp in so many quarters within this Realme and also without the Realme and all wythin the compasse of one yeare and yet the Lorde aboue fighting for his true seruant dispatched them all as in storie heere ye haue heard declared and is no lesse worthye of all posteritie to be noted Matter concerning Edmund Boner Bishop of London with declaration of the Actes and processe entred against him in king Edwardes time ANd thus muche hetherto hauing discoursed touching the manifolde troubles and tumults raised vp on euery side against king Edward by his vnkinde and vnnatural subiects and yet notwithstaÌ„ding the gratious goodnesse of the Lorde euer geuing him the victorie nowe lette vs returne againe to Boner Byshop of London where we leaft hym before that is in hys owne house where he was by the Counsaile commaunded to remaine as is aboue signified And nowe for so much as we haue to enter into the storie of the sayd Boner for the better vnderstandinge of the whole order therof it shal be requisite to rip vp the matter wyth the circumstaunces and occasions thereof from the first beginning of kinge Edwardes time Where is to be vnderstanded Sitting oâ— the kingâ— Commiâ—â—â—onerâ— in Paules Church that king Edwarde in the first yeare of hys raigne an 1547. the first day of September for the order of hys Uisitation directed out certaine Commissioners as sir Anthony Cooke sir Iohn Godsaule Knightes Maister Iohn Godsaule Christopher Neuinson Doctours of the Lawe and Iohn Madew Doctour of Diuinitie Who sitting in Paules church vpon their commission the day and yeare aforesaide there being presente at the same time Edmund Bishop of London Iohn Royston Polidore Uirgil Peter Uan and others of the saide cathedrall Churche An 〈◊〉 â—â—â—nystred tâ— Boner to 〈◊〉 â—he Popâ— after the sermone made and the Commission being reade ministred an othe vnto the said B. of London to renounce and deny the bishop of Rome with his vsurped authority and to sweare obedience vnto the king according to the effect and forme of the statute made in the 31. yeare of kinge Henry the eight also that he should present and redresse all and singular such things as were needeful within the sayd Church to be reformed Wherupon the said Bishop humbly and instantly desired them that he might see their commissioÌ„ only for this purpose intent as he sayd that he might the better fulfill put in execution the things wherein he was charged by them in their commission Unto whom the commissioners answearing said they wold deliberat more vpon the matter so they called the other ministers of the saide Church before them and ministred the like oth vnto them as they did to the bishop before Annâ— 1549 To whom moreouer there then certaine interrogatories and articles of inquisition were read by Peter Lillye the publike Notarie Which done after their othes taken the sayde Commissioners deliuered vnto the Bishop aforesaid certaine Iniunctions as wel in printe as wrytten and Homilies set foorth by the king All which things the sayde Bishop receiued vnder the wordes of thys protestation as followeth I Do receiue these Iniunctions and Homilies with this protestation that I will obserue them if they be not contrarye and repugnaunt to Gods lawe and the statutes and ordinaunce of the Church and immediately added with an othe that he neuer reade the sayde Homilies and Iniunctions The whyche Protestation being made in manner and fourme aforesaid the said Edmund Bishop of London instantly desired and required Peter Lilly the register aforesaide there and then to register and enact the same And so the sayd Commissioners deliuering the Iniunctions and Homilies to Maister Bellasiere Archdeacon of Colchester and to Gilberte Bourne Archedeacon of London Essex and Middlesexe and enioyning them in moste effectuous manner vnder paines therein contained to put the same in speedy execution and also reseruing other new iniunctions to be ministred afterward as wel to the bishop as to the Archdeacons aforesayd according as they should see cause c. did so continue the visitation til 3. of the clocke the same day in the afternoone At the whiche houre and place assigned the Commissioners being set and the Canons and Priestes of the sayd Church appearing before them and being examined vpon vertue of theyr othe for their doctrine and conuersation of life first one Iohn Painter one of the Canons of the said Cathedrall church there and then openly confessed that he viciously and carnally had often the company of a certaine married mans wyfe 〈◊〉 the â—â—â—rupt life of these 〈◊〉 Priestes Popish 〈◊〉 whose name he denied to declare In the which crime diuers other Canons and Priestes of the said church confessed in like maner could not deny them selues to be culpable And then after the Commissioners aforesayde had deliuered to Maister Royston Prebendary and to the proctour of the Deane and of the Chapter of the sayde Cathedrall Churche of Sainte Paule the kinges Iniunctions and the booke of Homelies enioyninge them to see the execution thereof vnder paine therein specified they proroged theyr sayde visitation vntill seuen of the clocke the next day following By this visitation aboue specified it appeareth gentle Reader first howe Boner made his Protestation after the receiuing of the kings Iniunctions and also how he after required the same to be put in publike recorde Thinges in this visitation to be noted Furthermore thou hast to note the vnchast life and conuersation of these popish votaries and priestes of Paules Nowe what followed after this protestation of the Bishop made remayneth further in
as it appeareth manifestly by the three Euangelistes And Saint Paule calleth the comming to the holy Communion the comminge vnto the Lordes Supper And also it is not read that any of the Apostles or the Primitiue Church did euer vse any altare in the ministration of the holy Communion Wherefore seeing the forme of a Table is more agreeable with Christes institution and with the vsage of the Apostles and of the Primitiue Churche then the forme of an Aultar therefore the forme of a Table is rather to be vsed then the forme of an Aultare in the administration of the holy Communion The sixt reason Finally The six reason it is said in the preface of the booke of common prayer that if any doubt doe arise in the vse and practising of the same booke to appease all suche diuersitie the matter shall be referred vnto the Bishop of the dioces who by his discretion shall take order for the quieting and appeasinge of the same so that the same order be not contrarye vnto any thing contained in that booke After these letters and reasones receyued the forenamed Nicholas Ridley Byshop of London consequently vppon the same did hold his visitation wherein amongst other his Iniunctions the sayde Bishoppe exhorted those Churches in his Diocesse where the Aultars then did remaine to confourme them selues vnto those other Churches whych had taken them downe and had sette vp in the steade of the multitude of their Aultares one decent Table in euery Church Uppon the occasion whereof there arose a greate diuersitie aboute the fourme of the Lordes boorde some vsing it after the fourme of a Table and some of an aultare Wherein when the saide Bishop was required to saye and determine what was moste meete Anno 1550. he declared he could doe no lesse of his bounden duetie for the appeasing of such diuersitie to procure one godly vniformitie but to exhorte all his Diocesse vnto that which he thought did best agree with Scripture with the vsage of the Apostles and wyth the Primitiue Churche and to that which is not onely not contrary vnto any thinge contained in the booke of Common prayer as is before prooued but also mighte highly further the kings most godly procedings in abolishing of diuers vaine superstitious opinions of the popish masse out of the hearts of the simple and to bring them to y e right vse taught by holy Scripture 〈◊〉 wall 〈◊〉 the high 〈◊〉 side in 〈…〉 Nicholas 〈◊〉 of the Lordes Supper and so appoynted he the fourme of a right Table to be vsed in his Dioces and in the Church of Paules brake down the wall standing then by the high Aultars side Now we will enter God willing into those matters which happened betweene kinge Edwarde and hys sister Mary as by their letters here folowing are to be seene To my Lorde Protectour and the rest of the kings Maiesties Counsaile MY Lorde I perceiue by the letters whyche I late receiued from you and other of the kinges Maiesties Counsaile that yee be all sorie to finde so litle conformitie in me touching the obseruation of his Maiesties lawes 〈…〉 letters 〈◊〉 the Lords 〈◊〉 the CouÌ„â—â—yle who am well assured I haue offended no law vnles it be a late lawe of your owne making for the altering of matters of Religion whiche in my conscience is not worthy to haue the name of a Lawe both for the kings honors sake the wealth of the Realme and geuing an occasion of an euill brâ—ite through all Christendome besides the parcialitie vsed in the same and as my sayde conscience is very well perswaded the offending of God which passeth al the rest but I am well assured that the king hys fathers Lawes were allowed and consented to with out compulsion by the whole Realme both Spirituall and Temporall and all ye executours sworne vppon a Booke to fulfil the same so that it was an authorised Lawe and that I haue obeyed and will doe with the grace of God till the Kinges Maiestie my brother shall haue sufficient yeares to bee a Iudge in these matters hym selfe Wherein my Lorde I was plaine wyth you at my laste beynge in the Courte declaringe vnto you at that time whereunto I woulde stande and nowe doe assure you all that the only occasion of my stay from altering mine opinion is for two causes One principally for my conscience sake the other that the king my brother shal not hereafter charge me to be one of those that were agreeable to suche alterations in hys tender yeares And what fruites dailye growe by suche chaunges since the death of the King my Father to euery indifferent person it wel appeareth both to the displeasure of God and vnquietnesse of the realme Notwythstanding I assure you all I woulde be as â—othe to see his highnesse take hurt or that any euill should come to this his Realme as the best of you all and none of you haue the like cause considering howe I am compelled by nature beinge his Maiesties poore and humble Sister moste tenderly to loue and pray for him and vnto this his realme being borne within the same wishe all wealth and prosperitie to Gods honour And if any iudge mee the contrarye for mine opinions sake as I truste none doth I doubte not in the ende wyth Gods helpe to prooue my selfe as true a natural and humble sister as they of the contrary opinion with all their deuises and altering of lawes shall prooue them selues true subiectes praying you my Lorde and the rest of the Counsail no more to vnquier and trouble me with matters touching my conscience wherein I am at a full poynte wyth Gods helpe what soeuer shall happen to mee intendinge with his grace to trouble you litle with any worldly sutes but to bestowe the short time I thinke to liue in quietnes and pray for the kinges Maiestie and all you heartily wishing that your proceedings may be to Gods honour the safegard of the kings persone and quietnesse to the whole Realme Moreouer where your desire is that I woulde sende my Controller and Doctour Hopton vnto you by whom you woulde signifie your mindes more amplie to my contentation honour it is not vnknowen to you al that the chiefe charge of my house â—eâ—teth onely vppon the trauails of my sayde Controller Who hath not bene absent from my 〈◊〉 three whoâ—e dayes since the settinge vp of the same vnlesse it were for my letters Patentes so that if it wer◠〈◊〉 for his continual diligence I thinke my litle portion would not haue stretched so farre And my Chaplaine by occasion of sickenesse hath bene long absent and yet not able to ride Therefore like as I can not forbeare my Controller and my Prieste is not able to iourney So shall I desire you my Lorde and the rest of the Counsaile that hauinge any thing to be declared vnto me except matters of Religion yee will either wryte your mindes or sende some
✚ sanctifiest thou quickenest thou ✚ blessest and geuest vnto vs. Here let him w t â—couer the chalice and make a signe of the crosse with the host fiue times first beyond the chalice on euery side secondly eauen with the chalice thirdly within the chalice fourthly like as at the first Fifthly before the chalice Thorow ✚ him and with ✚ him and in him is vnto thee God father ✚ almighty in the vnitie of the ✚ holy Ghost all honour and glory Here let the Priest couer the chalice and holde hys handes still vppon the altar till the pater noster be spoken saying thus Worlde without ende Amen Let vs praye Being aduertised by holsome preceptes and taught by Gods institution we are bold to say Heere let the Deacon take the paten and holde it vncouered on the right syde of the Priest hys arme beeyng stretched out an high vntill da propitius Heere let the Priest lift vp his hands saying pater noster c. The quire must say Sed libera nos c. Deliuer vs we beseeche thee O Lorde from all euill past present and for to come and that by the intercession of the blessed glorious and our virgin Mary the mother of God and thy blessed Apostles Peter and Paule and Andrew with all Saincts Heere let the Deacon commit the patten to the Priest kissing hys hande and let the Priest kisse the patten Afterward let him put it to his left eye and then to the right After that let him make a crosse with the paten aboue vpon his head and so lay it downe againe into hys place sayeng geue peace graciously in our dayes that we being helped through the succour of thy mercy may both be alway free from sinne and safe from all trouble Heere let him vncouer the chalice and take the body doing reuerence shifting it ouer in the holow roome of the chalice holding it betweene his thombes and forefingers and let him breake it into three partes the first breaking while there is sayd Through the same our Lord Iesus Christ thy Sonne The second breaking Who with thee in the vnity of the holy Ghost liueth and reigneth God Heere let him hold two peeces in his left hand and the third peece in the right hand vpon the brinke of the chalice sayeng this with open voice World without ende Let the quire answere Amen Heere let him make three crosses within the chalice with the thirde parte of the hoste saying The peace of the Lord ✚ be alwayes ✚ with ✚ you Let the quire answere And with thy spirite To saye Agnus dei let the Deacon and subdeacon approch neere vnto the Priest both being on the right hande the Deacon neerer the subdeacon farther off And let them say priuately O lambe of God that takest away the sinnes of the world haue mercy vpon vs O lambe of God that takest away the sinnes of the world haue mercy vpon vs O lambe of God that takest away the sinnes of the world graunt vs peace In Masses for the dead it is sayd thus O lambe of God that takest away the sinnes of the world geue them rest With this addition in the third repetition Euerlasting Heere making a crosse let him put downe the said third part of the hoste into the sacrament of the bloud sayeng This holy mingling together of the body and bloud of our Lord Iesu Christ be vnto me and to all that receiue it saluation of mind and body an holesome preparation both to deserue and to receiue eternall life through the same Christ our Lord. Afore the Paxe be geuen let the Priest say O Lord holy father almighty eternall God graunt me so woorthily to take this holy body and bloud of thy Sonne our Lord Iesu Christ that by this I may merite to receyue forgeuenesse of all my synnes and be replenished wyth thy holy spirite and to haue thy peace for thou art GOD alone neyther is there anye other without thee whose glorious kingdome and Empyre endureth continuallye worlde without ende Amen Heere let the Priest kisse the corporas on the right side and the brinke of the chalice and afterwarde let hym say to the Deacon Peace be vnto thee and to the Church of God Aunswere And with thy spirite On the right hand of the Priest let the Deacon receaue the pax of him and reach it to the subdeacon Then to the step of the quere let the Deacon himselfe beare the pax vnto the rectors of the quere And let them bring it to the quere eyther of them to his owne side beginning at the eldest But in feastes and feriall dayes when the quere is not gouerned the pax is borne from the deacon vnto the quere by two of the lowest of the seconde forme like as afore After the pax geuen let the Priest say the prayers folowing priuately before he communicate holding the hoste (c) â—or falling with both his hands O God father thou fountaine originall of all goodnesse who being moued with mercye haste willed thine onely-begotten sonne for our sakes to descende into the lower partes of the worlde and to be incarnate whom I (d) Holde him fast Whyle ye haue him in your handes lest he flye from you as lyke he wil if ye mocke with him to much vnworthy hold in my handes Here let the priest bowe (e) Why notâ— if it be his maker him selfe to the hoost saying I worshippe thee I glorifie thee I prayse thee wyth whole intention of mind and hart And I beseech thee that thou (f) If it faâ—â—e your kitchen wil be the colder faile not vs thy seruauntes but forgeue our sinnes so as with pure hart and chaste body wee may be able to serue thee (g) Note that the priest speaketh all this to the host whereby it is euident how horribly they abuse Gods creatures the onely liuing and true God through the same Christ our Lord. Amen O Lord Iesu Christ thou sonne of y e liuing God who according to the will of the father the holy Ghost working with all hast quickened the world through thy death Deliuer me I beseeche thee through this thy holy body and this thy bloude from all my iniquities and from all euils And make me alway obey thy commaundements and neuer suffer me to be seperated from thee for euermore thou Sauiour of the worlde Who with God the father and the same holy Ghost liuest and raignest God worlde without end Amen O Lord Iesu Christ let not the sacrameÌ„t of thy body bloud which I receiue though vnworthy be to my iudgment and damnation but thorow thy goodnes let it profite to the saluation of my body and soule Amen To the body let him say with humilation afore he receaue Haile for euermore thou most holy (a) that neuer was borne of our Ladye flesh of Christ vnto mee afore all
God and also of our lord and sauior both ascending into heauen beholding from thence who despiseth and who obserueth them not so shal come from thence to iudge all men The argument is thus formed Ba Whosoeuer sayth that the Testator lyed is a wicked heyre Argument ba But whosoeuer sayeth that Christ spake by figures sayth that he did lye ra Ergo whosoeuer sayeth that Christ here spake by figures is a wicked heyre Cran. I deny the Minor As who say it is necessary that he which vseth to speake by tropes and figures Aunswere should lie in so doyng Ogle Your iudgement is disagreeyng with all churches Cran. Nay I disagree with the papisticall church Ogle This you do through the ignorance of Logike Cran. Nay this you say through the ignorance of the Doctours Weston I will go playnly to worke by Scriptures What tooke he Cran. Bread West What gaue he Cran. Bread West What brake he Cran. Bread West What did they eate Cran. Bread West He gaue bread therfore he gaue not his body Argument He gaue not his body therfore it is not his body verily in deed and in truth Cran. I deny the argument Cole This argument holdeth a disparatis It is bread Ergo Disparata is a Schoole terme meaning diuers substances being so sondred in nature that one can neuer be sayd to be the other it is not the body and it is such an argument or reason as cannot be dissolued Cran. The lyke argument may be made He is a rocke Ergo he is not Christ. Cole It is not lyke West He gaue not his body in deede Ergo it was not his body in deed Cran. He gaue his death his passion and the sacrament of his passion And in uery deede settyng the figure aside formally it is not his body West Why then the scripture is false The Sacrâ—â—ment settiâ—â— the figure aside formally 〈…〉 Christes body Cran. Nay the scripture is most true West This sayth Chrisostome Homil. 61. ad populum Antiochenum Necessarium est dilectissimi mysteriorum dicere miraculum quid tandem sit quare sit datum quae rei vtilitas c. That is to say Needfull it is deare frends to tel you what the miracle of the mysteries is and wherfore it is geuen Chrysost. hom 61. and what profite there is of the thing We are one body and members of his flesh and of hys bones We that be in the mysterie let vs follow that thyng which was spoken Wherfore that we may become this thyng not only by loue but also that we may become one with that flesh in deede that is brought to passe by this foode which hee gaue vnto vs mynding to shew his great good will that he hath toward vs and therefore he mixed hymselfe with vs and vnited his own body with vs that we should be made all as one thyng together as a body ioyned and annexed to the head for this is a token of most ardent and perfect loue And the same thyng Iob also insinuatyng sayd of hys seruaunts of whom he was desired aboue measure in so much that they shewyng their great desire toward him sayde who shall geue vnto vs to be filled with his fleshe Therefore also Christ dyd the same who to induce vs into a greater loue toward hym and to declare hys desire toward vs dyd not onely geue hymselfe to be seene of them y t would but also to be handled and eaten and suffered vs to fasten our teeth in hys flesh and to be vnited together and so to fill all our desire Lyke Lyons therfore as breathyng fire let vs go from that table beyng made terrible to the deuil remembryng our head in our mynde his charitie which he shewed vnto vs. For parents many tymes geue theyâ— children to other to be fed but I doe not so sayth he but feed you with myne owne fleshe and set my selfe before you desiryng to make you all iolly people and pretending to you great hope and expectation to looke for thynges to come who here geue my selfe to you but much more in the world to come I am become your brother I tooke flesh bloud for you Agayne my flesh and bloud by the which I am made your kinsman I deliuer vnto you Thus much out of Chrysostome Out of which words I make this argument The same flesh whereby Christ is made our brother kinsman is geuen of Christ to vs to be eaten D. Weston argument without true formâ— or figure Christ is made our brother and kinsman by hys true naturall and organicall flesh Ergo his true naturall and organicall flesh is geuen to vs to be eaten Cran. I graunt the consequence and the consequent D. Weston argument denyed 〈◊〉 eate the true body 〈◊〉 Christ Ergo we eate it witâ— our mouth A figureâ—â— Argumenâ— West Therfore we eate it with our mouth Cran. I deny it We eate it through fayth West He gaue vs the same flesh to eate wherby he became our brother and kinsman But he became our brother and kinsman by his true naturall and organicall flesh Therfore he gaue his true natural and organical flesh to be eaten Cran. I graunt he tooke and gaue the same true naturall and organicall flesh wherin he suffered and yet he feedeth spiritually and that flesh is receyued spiritually Weston He gaue vs the same fleshe which he tooke of the Uirgin Fallax a dicto secuâ—â—dum quâ—d ad simpliâ—citer But he tooke not the true flesh of the Uirgine spiritually or in a figure Ergo he gaue his true naturall flesh not spiritually Cran. Christ gaue to vs his owne naturall fleshe the same wherin he suffred but feedeth vs spiritually Aunswerâ— West Chrysostome is against you Homil. 83. in 26. cap. Mat. where he sayth Chrisost alleaged D. Westoâ— Hom. 83.26 cap. Mat. Veniat tibi in mentem quo sis honore honoratus qua mensa fruaris Ea namque re nos alimur quaÌ„ angeli c. That is to say Let it come into thy remembrance with what honour thou art honored and what table thou sittest at for wyth the same thyng we are nourished which the angels do behold and tremble at neither are they able to behold it w tout great feare for the brightnesse which commeth therof and we be brought and compact into one heape or masse with hym Being together one bodye of Christ and one flesh w t him Who shal speake the powers of the Lord and shall declare forth all his prayses What Pastor hath euer nourished hys sheepe wyth hys owne members Manye mothers haue put foorth their Infantes after their byrth to other Nurses which he would not do but feedeth vs w t hys owne body conioyneth and vniteth vs to himselfe Wherupon I gather this argument Like as Mothers nurse their children with mylke so Christ nourished vs with his body But mothers do not nourish their
that will saye the contrary that all that is contained in the holy Communion set out by the most innocent and godly Prince king Edward the 6. in his high court of Parliament is conformable to that order which our Sauiour Christ did both obserue and commaund to be obserued which his Apostles primatiue church vsed many yeares whereas the Masse in many things not onely hath no foundation of Christe his Apostles nor the primatiue Church but is manifestly contrary to the same and coÌ„taineth many horrible abuses in it And although many either vnlearned or malitious do report that M. Peter Martyr is vnlearned yet if the Queeneâ— highnes wil graunt thereunto I with the sayde M. Peter Martyr and other 4. or 5. whiche I shall chuse will by Gods grace take vppon vs to defende not onely the common praiers of the Church the ministration of the Sacraments and other rites ceremonies but also al the doctrine and religion set out by our said soueraigne Lord king Edward the 6. to be more pure and according to Gods worde then any other that hath bene vsed in England these 1000. yeares so that Gods word may be iudge that the reasons and proufes of both parties may be sette out in wryting to the intent as well that all the worlde maye examine and iudge thereon as that no man shall start backe from his wrytinge And where they boast of the faith that hath bene in the Churche these 1500. yeres we will ioyne with them in this poynt and that the same doctrine and vsage is to be followed whiche was in the Church .1500 yeres past and we shall prooue that the order of the Churche let out at this present in this Realme by Acte of Parlament is the same that was vsed in the Church .1500 yeres past so shall they be neuer able to prooue theirs The same Thursday beinge the 7. of Septemb. Lorde Mountacute chiefe Iustice and Lorde chiefe Baron were deliuered out of the Tower The 13. of September the reuerende father M. Hughe Latimer was committed to the Tower The 14. of Septemb. the bishop of Caunterburye was committed to the Tower The 26. of September one Maister Graye of Cambridge called before hym one M. Garth for that he would not suffer a boy of Peter house to helpe hym saye Masse in Penbroke hal which was before any law was established for that behalfe The Queene came to the Tower of London vpon the Thursday being the 28. of September Amongest these Pageantes stood a certaine man vpon the top of the Eagle vpon Paules steeple with a flagge in his hand and vpon the Saterday following shee rode from the Tower thorough the Citie of London where were made many Pageants to receiue her and so was triumphantly brought to Westminster to White hall Uppon the Sonday being the first day of October the Queenes highnesse went from White hall to Westminster Abbey accompanied wyth the most part of the Nobility of this Realme namelye these The Duke of Norfolke the Earle of Arundell the Earle of Shrewsburie the Marques of Winchester the Earls of Darby Bedford Worcester Cumberland Westmerland Oxford Sussex Deuonshire Penbroke the Lord Dacres of the North Lord Ferris Lorde Cobham Lord Aburgeiny Lord Wentwoorth Lord Scroupe Lord Rich Lord Uaus Lorde Hawarde Lord Conias Lord Morley Lorde Paget and the Lorde Willowbye with many other Nobles and all the Embassadours of diuers countreys the Maior of London wyth all the Aldermen Also out of the Abbey to receiue her comming came three siluer Crosses and to the number of four score or neare vppon Q. Mary crowned Doctor sayes Sermon Generall pardon at the Queens CoronatioÌ„ â—xempted 〈◊〉 of the Pardon of singing men all in very rich gorgeous coapes Amongest whom were the Deane of Westminster and diuers of her Chaplaines which bare euerye one some ensigne in their handes and after them followed 10. Byshops mytred all and their Croyser staues in theyr handes and rich Copes vpon them euery one And in this order they returned froÌ„ Westminster hal before the Quene to the Abbey where she was crowned by Steuen Gardiner Bishop of Winchester and Lorde Chancellor of England At the time of the Coronation Doctour Day Bishop of Chichester made a sermon to the Queenes maiestie and to the rest of the nobilitie Also there was a generall Pardon proclaimed wythin the Abbey at the sayd time of her Coronation out of which Proclamation all the prisonners of the Tower and of the Flete were excepted and 62. more Wherof M. Whitchurch and M. Grafton were two The thirde of October the Uicechauncellour of Cambridge did chalenge one M. Pierson for that hee ministred still the Communion in his owne Parish and did receyue straungers of other Parishes to the same and woulde not say masse Whereupon within 2. dayes after he was cleane discharged from farther ministring in his Cure Uppon the Wedensday following Q. Mary rideth to the Parliament house Sergeant Pollard speaker in the Parliament The Earle of Huntington deliuered out of the Tower M. Saunders for preaching agaynst the Masse committed to the Marshalsey the Archb. of Yorke was committed to the Tower Uppon Thursdaye being the 5. of October 1553. the Queene road to the Parliament in her roabes and all the nobilitie with her and when they were set in the Parliament house the Bishop of Winchester made to them a solemne Oration and Sergeant Pollarde was chosen speaker of the Parliament The same day the Bishops of Lincolne Harford and Westchester were discharged from the Parliament and Conuocation Also the 10. daye of October the Earle of Huntington was deliuered out of the Tower Upon the Sonday after being the 15. of Oct. M. Laurence Saunders preached at Alhallowes in Breadstreete in y e morning where he declared the abhomination of the masse with diuers other matters very notably and godly Wherof more shal be heard by the Lordes leaue heereafter when we come to his story In which his doing as he shewed himselfe to be Gods faithful minister so is he sure not to be defrauded of gods faithful promise who sayth Omnis qui confitebitur me coram hominibus confitebor ego illum coram patre meo qui est in coelis Math. 10. But about noone of the same day he was sent for by the bishop of London and from thence committed to the Marshalsee Upon the Sonday folowing being the 20. of October Doctor Weston preached at Paules Crosse. D. Westons popish Sermon at Paules Who in the beginning of his Sermone willed the people to praye for the soules departed on this wise You shall pray for all them y t be departed that be neither in heaueÌ„ nor hell but in a place not yet sufficiently purged to come to heaueÌ„ that they may be releued by your deuout prayers He named the Lordes table an oyster board He saide that the Catechisme in Latin lately sette out was abhominable heresie likened the setters
beleue and confesse all the Articles of faith doctrine set forth in the Simbole of the Apostles The Creede whiche we commonly cal the Creede and in the Symboles of the Councels of Nice kept An. dom 324. of Constantinople An. dom 384. of Ephesus kept An. dom 432. of Calcedon kept An. dom 454. of Toletum the first and fourth Also the Symboles of Athanasius Irenaeus Tertullian of Damasus which was about the yeare of our Lorde 376. we confesse and beleue we saye the Doctrine of the Symboles generally and particularly so that who soeuer doth otherwise we hold the same to erre from the truth Fourthly we beleue and confesse concerning iustification Iustification by fayth onely in Christ. that as it commeth onely from Gods mercy through Christ so it is perceaued and had of none whiche be of yeares of discretion otherwise then by fayth onely which fayth is not an opinion but a certaine perswasiō wrought by the holy Ghost in the minde and hart of man What fayth is where through as y e minde is illumined so the hart is soupled to submitte it selfe to the will of God vnfaynedly so sheweth forth an inherēt righteousnes Righteousnes in man righteousnes without man The doctrine of free iustification defended for no curiositie but for quiet of conscience which is to be discerned in the Article of iustification from the righteousnes which God endueth vs withall iustifying vs although inseperably they goe together And this we do not for curiositie or contention sake but for conscience sake that it might be quyet whiche it can neuer be if we confounde without distinction forgeuenes of sinnes and Christes Iustice imputed to vs with regeneratiō and inherent righteousnes By this wee disalowe Papisticall doctrine of free will of woorkes of supererogation of merites of the necessitie of auricular confession and satisfaction to Godwardes Seruice in the vulgar tongue Fiftly we confesse and beleue concerning the exteriour seruice of God that it ought to be according to the word of God and therfore in the congregation al thinges publike ought to be done in such a tongue as may be most to edifie not in Latin where the people vnderstād not the same Sixtly we confesse and beleue that God onely by christ Iesus is to be prayed vnto and called vpon Inuocation to God alone Purgatory and Masses suffragatory denied therfore we disalow inuocation or prayer to Saints departed this life Seuenthly we confesse and beleeue that as a man departeth this life so shall he be iudged in the last day generally in the meane season is entred either into the state of the blessed for euer An. no 1554. May. or damned for euer and therefore is either past all helpe or else needes no helpe of any in this life By reason whereof we affirme Purgatory Masses of Scala coeli Trentals and suche Suffrages as the Popishe Church doth obtrude as necessary Two sacramentes to be the doctrine of Antichrist Eightly we confesse and beleeue the Sacramentes of Christ which be Baptisme and the Lordes Supper that they ought to be ministred according to the institution of Christ concerning the substantiall partes of them and that they be no longer Sacraments then they be had in vse and vsed to the end for the which they were instituted The supper to be ministred in both kindes Against transubstantiation Agaynst Adoration of the sacrament The masse to be no propitiatory sacrifice Inhibition of Priestes mariage Antichristian And heere we playnly confesse that the mutilation of the Lords Supper and the subtraction of the one kinde from the lay people is Antichristian And so is the doctrine of transubstantiation of the Sacramentall bread and wyne after the words of consecration as they be called Item the adoration of the Sacrament with honor due vnto God the reseruation and carying about of the same Item the Masse to be a propitiatory sacrifice for the quicke and dead or a worke that pleaseth God All these we confesse and beleeue to be Antichristes doctrine as is the inhibition in Mariage as vnlawfull to any state And we doubt not by Gods grace but we shal be able to prooue all our confessions heere to be most true by the veritie of Gods word and consente of the Catholicke Churche which followeth and hath followed the gouernaunce of Gods spirit and the iudgement of his word And this thorough the Lordes helpe we will do eyther in disputation by word before the Queenes hyghnesse and her Counsayle eyther before the Parliament houses of whome we doubt not but to be indifferently heard eyther with our pennes whensoeuer we shall be thereto by them that haue authoritie required and commaunded In the meane season as obedient Subiectes wee shall behaue our selues towardes all that be in authoritie and not cease to pray to God for them that he woulde gouerne them all generally and particularly with the spirite of wisedome grace And so we hartily desire humbly pray all men to do Exhortation agaynst rebelliō in no point consenting to any kinde of rebellion or sedition against our soueraigne Lady the Queenes highnes but where they can not obey but they must disobey God there to submit themselues with all patience and humilitie to suffer as the will and pleasures of the higher powers shall adiudge as we are ready thorough the goodnes of the Lord to suffer whatsoeuer they shall adiudge vs vnto rather then we will cōsent to any doctrine contrary to this which we heere confesse vnlesse we shall be iustly conuinced therof either by writing or by word before such Iudges as the Queenes hyghnes and her Counsell The bigger part agaynst the better Appeale from the Vniuersitie Doctors as not indifferent iudges or the Parlamēt houses shall appoint For the Uniuersities and Clergy haue condemned our causes already by the bigger but not by the better part without all disputation of the same and therefore most iustly we may do appeale from them to be our Iudges in this behalfe except it may be in writing that to al men the matter may appeare The Lord of mercy endue vs all with the spirit of his truth and grace of perseuerance therein vnto the end Amen The 8. of May Anno Dom. 1554. Robert Menauen aliâs Robert Ferrar. Rowland Taylor The names of the prisoned preachers subscribing to this declaration Iohn Philpot. Iohn Bradford Iohn Wigorne and Glouc. Episcopus aliâs Iohn Hooper Edward Crome Iohn Rogers Laurence Saunders Edmund Laurence I. P. T. M. ☞ To these things abouesayd do I Myles Couerdale late of Exon consent and agree with these my afflicted breethren being prisoners with mine owne hand And thus much concerning this present declaration subscribed by these preachers which was on the viij day of May. Furthermore the xix day of the sayd moneth the Lady Elizabeth May. 19. Lady Elizabeth Sir Iohn Williams Sister to the Queene was
Then gaue he himselfe wholy to the study of the holy scripture to furnish himselfe to the office of a Preacher In study he was diligent and paynefull in godly life he declared the fruites of a well exercised conscience he prayed often and with great feruour and in his praiers as also at other times hee had hys parte of spirituall exercises which his harty sighing to God declared In which when any speciall assaulte did come by prayer he felt presente reliefe then was his company marueilous comfortable For as his exercises were speciall teachinges so in the ende they proued singular consolations wherein he became so expert that within short space he was able to comforte other which were in any affliction by the coÌ„solation wherwith the Lord did comfort him Thus continued he in the Uniuersitie till he proceeded Maister of Arte and a long space after In the beginning of K. Edwards raigne when Gods true religion was begon to be restored M. Saunders reader in the Colledge of Fothringa after licence obteined he began to preach and was so well liked of them which then had authoritie that they appointed him to read a Diuinitie lecture in the Colledge at Fothringa where by doctrine and life he edified the godly drew many ignoraunt to Gods true knowledge and stopped the mouth of the aduersaries Saunders after reader at Lichfield He marryed about that time and in the marryed estate led a life vnblameable before all men The Colledge of Fothringa being dissolued he was placed to be reader in the Minster at Lichefield where he so behaued himselfe in teaching and liuing that the very aduersaries did geue him a full report as well of learning as of much godlines After a certaine space he departed from Lichfield to a benefice in Leicester shyre called Churchlangton wherupon he keeping residence taught diligently and kept a liberall house From thence he was orderly called to take a benefice in the Citie of London named Alhallowes in Breadstreete Then minded he to geue ouer his Cure in the Countrey and therefore after he had taken possession of his benefice in London he departed from London into the Countrey clearely to discharge hymselfe thereof And euen at that time began the broyle aboute the clayme that Queene Mary made to the Crowne by reason whereof he could not accomplish his purpose In thys trouble and euen among the begynners of it suche I meane as were for the Queene he preached at Northampton The constaÌ„t 〈…〉 Saâ—ders nothing medling with the estate but boldly vttered his conscience against Popish doctrine and Antichrists damnable errours which were like to spring vp agayne in England as a iust plague for the little loue which the English nation did beare to the blessed word of God which had bene so plentifully offred vnto them The Queenes men which were there and heard him were highly displeased with him for his Sermon and for it kept him among them as prisoner But partly for loue of hys brethren frends which were chiefe doers for the Quene among them partly because there was no lawe broken by his preaching they dismissed him He seeing the dreadfull dayes at hand inflamed with the fire of godly zeale preached with diligence at both those benefices as tyme coulde serue him seeing he could resigne neither of them now but into the hand of a Papist Thus passed he to and fro in preaching vntill that proclamation was put forth of which mention is made in the beginning At which tyme he was at his benefice in the countrey where he notwithstanding the proclamation aforesayd taught diligently Gods truth confirming y e people therin and arming them against false doctrine vntill he was not only commaunded to cease but also with force resisted â— Saunders 〈◊〉 to 〈◊〉 the â—ealâ—e so that he could not proceede there in preaching Some of his frends perceiuing such fearefull manassings counseled him to flie out of the realme which he refused to do But seing he was with violence kept from doing good in that place he returned towardes London to vysite the flocke of which he had there the charge On Saterday the 14. of October as he was comming nigh to the Citie of London Sir Iohn Mordant a CouÌ„sellour to Queene Mary did ouertake him asked him whether he went I haue sayd Saunders a cure in London and now I go to instruct my people according to my duety If you wil follow my councell quoth M. Mordant let them alone and come not at them To this Saunders aunswered how shall I then be discharged before God if any be sick and desire consolation if any want good counsell neede instruction or if any should slipp into errour receaue false doctrine Did not you quoth MordaÌ„t preach such a day and named the day in Breadstreet in London Yes verely sayd Saunders that same is my cure M. Mordant disswadeth Laurence Saunders from preaching I heard you my self quoth M. Mordant and will you preach now there agayne If it please you sayde Saunders to morow you may heare me agayne in that same place where I wil confirme by the authoritie of Gods worde all that I sayd then and whatsoeuer before that time I taught them I would counsell you quoth the other not to preache If you can and will forbid me by lawfull authoritie then must I obey sayde Saunders Nay quoth hee I will not forbid you but I doe geue you counsell And thus entred they both the Cittie departed eche from other M. Mordant of an vncharitable minde went to geue warning to Boner Bishop of London y t Saunders woulde preach in his Cure the next day Saunders resorted to his lodging w t a minde bent to doe his duety Where because he seemed to be somewhat troubled M. Saunders 〈◊〉 prison till he was in prison one which was there about him asked him how he did In very deede sayth hee I am in prison till I be in prison meaning that his minde was vnquiet vntill he had preached and that then hee shoulde haue quietnes of minde though he were put in prison The next day whiche was Sonday in the forenone he made a sermon in his parish M. Saunders sermon at Alhallowes 2. Cor. 11. entreating that place whiche Paule writeth to the Corinthians I haue coupled you to one man that ye shoulde make your selues a chast Virgine vnto Christ. But I feare lest it come to passe that as the Serpent beguiled Eue euen so your wittes should be corrupt from the singlenes which ye had towardes Christ. He recited a summe of that true Christian doctrine through whiche they were coupled to Christ to receiue of him free iustification thorough fayth in his bloud The Papisticall doctrine hee compared to the Serpentes deceiuing and lest they shuld be deceiued by it he made a comparison betweene y e voice of God and the voice of the Popish Serpent descending to more particular declaratioÌ„ therof as
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
otherwise perswaded I see me thinks so many peryls whereby I am earnestly mooued to counsell you not to hasten the publishing of your works especially vnder the title of your owne name For I feare greatly left by this occasion both your mouth should be stopped hereafter and al thyngs takeÌ„ away froÌ„ the rest of the prisoners wherby otherwise if it so please God they may bee able to do good to many Farewell in the Lord my most deare brother and if there be any mo in prison with you for Christes cause I beseech you as you may salute them in my name To whose prayers I doe most humbly and hartily commend my selfe and my fellow prisoners and concaptiues in the Lorde and yet once agayne and for euer in Christ my most deare brother farewell N. Ridley B Ridley reioyseth to heare of B. Hoopers coÌ„stancye M. Hooper after all these tumults and vexations susteined about his inuesting and priestly vestures at length entring into his Dioces did there employ his tyme which the Lord lent hym vnder King Edwardes raigne wyth such diligence as may be a spectacle to all bishops which shall euer hereafter succeed him not only in that place but in whatsoeuer Dioces through the whole realme of England so carefull was he in his Cure that he left neyther paynes vntaken nor wayes vnsought how to trayne vp the flocke of Christ in the true word of saluation continually labouring in the same Other men commonly are woont for lucre or promotions sake to aspire to Bishoprickes some huntyng for them and some purchasing or buying them as men vse to purchase Lordships when they haue them are loth to leaue them and thereupon also loth to commit that thing by worldly lawes whereby to loose them The diligent care of B. Hooper in his Dioces To this sort of men M. Hooper was cleane contrary who abhorred nothing more then gain labouring alwais to saue and preserue the soules of his flocke Who beeyng B. of two Diocesses so ruled and guided eyther of them and both together as though he had in charge but one familie No father in his household no gardiner in his garden nor husbandman in his vineyard was more or better occupied then he in his Dioces amongst his flocke goyng about his townes and villages in teaching and preaching to the people there That tyme that he had to spare from preaching he bestowed either in hearing publike causes or els in priuate study prayer and visiting of schooles with hys continuall doctrine he adioyned due discrete correction not so much seuere to any as to them which for abundance of riches welthy state M. Hooper B. of two Dioces M Hooper a light to all â—â—urchmen thought they might do what they listed And doubtlesse he spared no kind of people but was indifferent to all men as well rich as poore to the great shame of no small number of men now adayes Whereof many we do see so addicted to the pleasing of great and rich men that in the meane tyme they haue no regard to the meaner sort of poore people whome Christ hath bought as dearely as the other But now agayne we will returne our talke to maister Hooper all whose lyfe in fine was such that to the church and all churchmen it might be a light and example to the rest a perpetuall lesson and sermon Finally how vertuous and good a bishop he was ye may conceiue and know euidently by this that euen as he was hated of none but of them which were euill so yet the worst of them all could not reprooue his lyfe in any one iote The order and gouernance of M. Hoopers house I haue now declared hiâ— vsage and behauiour abroad in the publike affaires of the Church and certainly there appeared in him at home no lesse example of a worthy prelates life For although he bestowed conuerted the most part of his care vpon the publike flocke and congregation of Christ for the which also he spent his bloud yet neuertheles there lacked no prouisioÌ„ in him and to bring vp his owne children in learning and good maners euen so much that ye could not discerne whether he deserued more praise for his fatherly vsage at home The 〈◊〉 M. Hooâ—â—â— in instruâ—â—ting 〈◊〉 or for his bishoply doyngs abroad For euery where he kept one religion in one vniforme doctrine and integritie So that if you entered into the Bishops pallace you would suppose to haue entred in to some Church or temple In euery corner thereof there was some smel of vertue good example honest conuersation and reading of holy scriptures There was not to be seene in hys house any courtly roystyng or idlenesse no pompe at all no dishonest word no swearing could there be heard As for the reuenues of both his bishoprikes The hospâ—â—tality of â— Hooper although they did not greatly exceede as the matter was handled yet if any thing surmounted therof he pursed nothing but bestowed it in hospitalitie Twise I was as I remember in his house in Worcester where in hys common hall I saw a table spread with good store of meate and beset ful of beggers and poore folke and I asking hys seruauntes what this ment they told me that euery day their Lorde maisters maner was to haue customably to dinner a certayne number of poore folke of the sayd citie by course who were serued by foure at a messe with whote wholesome meats and when they were serued being afore examined by him or his deputies of the Lordes praier the articles of their fayth and x. commaundements then he himselfe sate downe to dinner and not before After this sort and maner M. Hooper executed y e office of a most carefull and vigilant pastor by the space of two yeres and more so long as the state of religion in K. Edwards tyme did safely florish and take place M. Hoopâ—â— called vp 〈◊〉 London 〈◊〉 Queene Maryes coÌ„ming in and would God that all other bishops would vse the like diligence care and obseruance in their function After this K. Edward beyng dead and Mary beyng crowned Queene of England religion beyng subuerted chaunged this good B. was one of the first that was sent for by a pursiuant to be at London and that for two causes First to answer to D. Heath then appointed Bish. of that Dioces Two causeâ— why M. Hooper was called vp who was before in K. Edwards days depriued thereof for papistry Secondarily to render account to D. Boner Bishop of London for that he in King Edwardes tyme was one of his accusers in that he shewed hymselfe not conformable to such ordinaunces as were prescribed to hym by the king and his Counsayle openly at Paules Crosse. And although the said M. Hooper was not ignoraunt of the euils that should happen towards him for he was admonished by certaine of his frends to get him away and shift for hymselfe yet
in diuinitie and minding well vnto you and desiring the safegard of your soule and that you should folow and beleue the doctrine of the Catholicke church as afore concerning the sayd sacrament of the aultar and whether you did not at al times since your sayd comming to me vtterly refuse to follow and beleue the sayd doctrine concerning the sayd sacrament Whether can you nowe finde in your hart and conscience to conforme your selfe in all poyntes to the said fayth and catholicke church concerning the sayde Sacrament of the aultar faythfully truely and playnely without anye dissimulation beleeuing therein as our sayd soueraignes with the Nobilitie Clergie and Laytie of this Realme and other Christian realmes and other persons aforesaid and also the sayd Catholicke Church haue and do beleue in that behalfe In case you so caÌ„not what ground haue you to mayntaine your opinion and who is of the same opinion wyth you and what conference haue you had therein with any what comfort and what reliefe haue you had therein by any of them and what are their names and surnames and their dwelling place Their aunsweres to these articles were not much discrepant from Tomkins and other like Martirs aboue mentioned as here followeth to be seene ¶ The aunswere of Steuen Knight and William Pigot to the aforesayd Articles TO the first article they beleue that the contentes of this article is not agreable to scripture Answeres to the Articles aforesayd To the second they answere and beleue that their parentes and other expressed in the sayd article so beleuyng as is contayned in the same were deceiued To the thyrd they aunswere that they so beleued but they were deceiued therein as they now beleue To the fourth they say that they haue heretofore beleued as is conteined in the said article but now they do not so beleue To the fift they say that if they so beleue they are deceiued To the sixt they beleue the same to be true To the seuenth they answere and beleue the contents of the same to be true To the eight they aunswere that they can no whyt confourme themselues to the fayth and doctrine contayned and specified in this article vntill it be proued by Scripture To the ninth they say that they haue no grounde to mainteine their sayd opinions but y e truth which as they say hath bene perswaded by learned men as D. Taylour of Hadley and such other These aunsweres being made and exhibited they were commaunded to appeare agayne the next daye at eight of the clocke in the morning and in the meane while to bethinke themselues what they would do An other appearaunce of the sayd prisoners before Boner An other appearaunce THe next daye in the morning being the 9. daye of February before their open appearaunce the Bishop sent for William Pigot and Stephen Knight into his great chamber in his Pallace where he perswaded with them to recant and deny their former profession Who answered that they were not perswaded in their consciences to returne and abiure theyr opinions whereunto they had subscribed Within a while after they were all three with Thomas Tomkins and William Hunter afore named brought openly into the Consistorye the ix day of February aforesayd and there had the same articles propouÌ„ded vnto them which were before propouÌ„ded vnto the foresayde Thomas Tomkins as appeareth in the discourse of his historye and therto also subscribed these wordes I do so beleue Talke betweene Boner and Iohn Laurence Priest Iohn Laurence sometymes a Fryer The Bishop also vsed certayne talke vnto Iohn Laurence onely Whereunto he aunswered in this manner That hee was a Priest and was consecrated and made a Priest about eightene yeares past and that he was sometime a Blacke Fryer professed that also hee was assured vnto a mayd whome he intended to haue maryed And being agayne demaunded his opinion vppon the Sacrament he said that it was a remembraunce of Chrystes body and that many haue bene deceiued in the beleeuing the true body of Christ to be in the Sacrament of the Aultar and that all such as doe not beleue as he doth doe erre After this talke and other fayre wordes and threatninges they were all of theÌ„ commaunded to appeare again at after noone The third and last appearaunce AT the which houre they came thyther agayne there 〈◊〉 the accustomed manner were exhorted to recant and reuoke their doctrine and receiue the fayth To the whiche they constantly aunswered they woulde not but would sticke to that fayth that they had declared and subscribed vnto for that they did beleeue y t it was no errour whiche they beleued but that the contrary therof was very heresy When the Bishop sawe that neither his fayre flatteringes Steuen Knight William Pigot Iohn LaureÌ„ce condemned Iohn Laurence disgraded Steuen Knight burned at Mauldon W. Pigot at Braintree March 28. nor yet his cruell threatnings would preuayle he gaue them seuerally their iudgementes And because Ioh. Laurence had bene one of theyr annoynted priestes hee was by the bishop there according to their order solemnly disgraded the maner whereof you may see in the history of Maister Hooper afore passed pag. 1435. Their sentence of condemnation this degradation once ended they were committed vnto the custodye of the Sheriffes of London who sent theÌ„ vnto Newgate where they remayned with ioy together vntill they were caryed downe into Essex and there the 28. daye of March the sayd William Pigot was burned at Brayntree and Stephen Knight at Mauldon who at the stake kneeling vpon the ground sayd this prayer which here followeth The Prayer that Stephen Knight sayd at hys death vpon his knees being at the stake at Mauldon O Lord Iesu Christe for whose loue I leaue willingly this life and desire rather the bitter death of his Crosse with the losse of all earthly thinges A godly prayer of Ste. Knighâ— at his Marâ—tyrdome then to abide the blasphemye of thy moste holy name or to obey men in breaking thy holye Commaundement thou seest O Lorde that where I might liue in worldlye wealth to worship a false God and honour thine enemy I chose rather the torment of the body and the losse of this my lyfe and haue counted all thinges but vile duste and dounge that I might winne thee whiche death is dearer vnto me then thousandes of gold and siluer Such loue O Lord hast thou layd vp in my breast that I hunger for thee Psal. 42. as the Deere that is wounded desireth the soyle Send thy holy comforter O Lord to ayd comfort and strengthen this weake peece of earth whiche is emptye of all strength of it selfe Thou remembrest O Lorde that I am but dust and able to do nothing that is good Therfore O Lord as of thine accustomed goodnes and loue thou hast bidden mee to this banket and accompted mee worthye to drinke of thyne owne cup amongst thine elect euen so geue me strength
from S. Dauids to Scotland Farrer That did I not Bourne You did Farrer That did I neuer but I went from Yorke into Scotland Bourne Ah so said I you went with Barlow Farrer That is true but neuer from S. Dauids Bourne You caried bookes out of Oxford to the Archb. of Yorke L. Lee Farrer That did I not Bourne You did Farrer I did not but I caried old bookes from s. Oswalds to the B. of Yorke Bourne You supplanted your maister Farrer That did I neuer in my lyfe Bourne By my faith you did Farrer Forsooth I did not neuer in my life but I did shield and saue my Maister from danger and that I obteined of King Henry the eight for my true seruice I thanke God therefore Bourne My L. said M. Bourne to my L. Chauncellor he hath an ill name in Wales as euer had any Farrer That is not so Whosoeuer sayth so they shall neuer be abâ—e to prooue it Bourne He hath deceyued the Queene in diuers summes or money Farrer That is vtterly vntrue I neuer deceiued king nor Queene of one peny in my life and you shall neuer be able to prooue that you say Winchest Thou art a false knaue Farrer Then Farrer stood vp vnbidden for all that whyle he kneeled and sayd No my Lord I am a true man I thanke God for it I was borne vnder King Henry the seuenth I serued King Henry the eight and K. Edward the sixt truely and haue serued the Queenes Maiestie that now is truely with my poore heart and word more I could not do and I was neuer false nor shall be by the grace of God Winch. How sayest thou wilt thou be reformable Farrer My L. if it like your honor I haue made an othe to God and to K. Henry the 8. and also to K. Edward and in that to the Queenes Maiestie the which I can neuer breake while I liue to dye for it Duresme You haue made another oth before Farrer No my Lord I neuer made another oth before Duresme You made a vow Farrer That did I not Winch You made a profession to lyue without a wyfe Farrer No my Lorde if it lyke your honour that did I neuer I made a profession to lyue chaste not without a wyfe Worcest You were sworne to him that was M. of your house Farrer That was I neuer Winchest Well you are a froward knaue we wil haue no more to do with you seing that you will not come we wil be short with you that you shall know within this seuennight Farrer I am as it pleaseth your honour to call me but I cannot breake my othe which your Lordship your selfe made before me and gaue in example the which confirmed my conscience Then I can neuer breake that othe whilest I lyue to dye for it Duresme Well sayeth he he standeth vpon his othe call an other My L. Chauncellor then did ring a little bell and M. Farrer said I pray God saue the King Queenes maiesties long to coÌ„tinue in honor to gods glory their comfortes and the comfort of the whole Realme and I pray God saue all your honors and so he departed After these examinations thus ended B. Farrer so remayned in prison vncondemned till the xiiij day as is aforesaid of February then was sent down into Wales there to receiue sentence of condemnation Who then vpoÌ„ the 26. of February in the Church of Carmarthen beyng brought by Griffith Leyson Esquire shirife of the Countie of Carmarthen was there personally presented before Henry Bish. of S. Dauids and Constantine the publike Notarie which Henry there and then discharged the said Shiriffe and receyued hym into his owne custodie further committing hym to the keping of Owen Iones and thereupon declared vnto the sayd M. Farrer the great mercy and clemency that the King and Queenes highnes pleasure was to be offered vnto him which he there dyd offer vnto the sayd M. Farrer that is to say that if hee would submit himselfe to the lawes of this Realme and conforme hymselfe to the vnitie of the vniuersall catholike church he should be receiued and pardoned and after that seeyng the sayd M. Farrer to geue no aunswer to the premisses the sayd B. ministred vnto hym these Articles followyng ¶ Articles deuised against B. Farrer 1 FIrst whether he beleeueth the mariage of priests to be lawfull by the lawes of God holy church or no 2 Item whether he beleeueth Articles obâ—ected agaynst B. Farrar that in the blessed Sacrament of the aultar after the wordes of consecration duely pronounced by the priest the very body bloud of Christ is really and substantially conteined without the substaÌ„ce of bread and wyne Unto the which articles the said B. required the sayd M. Farrer to answer vpon his allegeance The answere of B. Farrar To which he said he would aunswer when he sawe a lawfull commission and would make no further answer at that tyme. Whereupon the sayd B. taking no aduauntage vpon the same aunswer committed him to the sayde keeper to be kept in prison vntill a new monition and in the meane tyme to deliberate with himselfe for his further answer to the premisses ¶ Another examination of the Bish of S. Dauids before Henry Morgan the pretensed Bishop of S. Dauids George Constantine his Register and others the last of February Ann. 1555. THis day and place Morgan the pretensed Byshop of S. Dauids sittyng as Iudge An other examination of B. Farrar ministred vnto Bishop Farrer there personally present before hym certaine Articles and Interrogatories in writing which beyng openly read and ministred vnto hym the sayd B. Farrer refused to aunswere vntill he might see his lawfull Commission and authoritie Whereupon the foresayd pretensed Bishop of S. Dauids did pronounce him as Contumax and for the punishment of this his contumacie to be counted Pro confesso and so did pronounce him in writyng which beyng done he committed the sayd Bish. to the custody of Owen Ihones vntill Monday next beyng the 4. day of March then to be brought agayne into the same place betweene one and two Another appearance of the said B. Farrer before Morgan the pretensed Bishop of S. Dauids ITem the day and place appointed An other appearaunce of B. Farrar the said Bish. appearing agayne before the pretensed B. humbly submittyng hymselfe as ready to aunswer to the articles and positions aboue mentioned gently required the copy of the articles and a competent terme to be assigned vnto hym to answer for hymselfe which beyng graunted vnto hym Thursday next beyng assigned vnto hym betweene one and thre to answer precisely and fully so he was committed againe to custody as aboue Another appearance of the said Bishop ON Thursday as was appointed An other appearaunce of the sayd Bishop which was the 7. of March the said B. personally again appeared where he exhibited a certaine bill in writing
if it were to do againe W. Flower intending at Paules to haue done the lyke whether I coulde doe it againe or no for I was vp verye early at Paules church so called vpon Christes day in the morning to haue done it in my ielousie but when I came in place I was no more able to doe it then nowe to vndoe that is don and yet now being compelled by the spirit not onely to come ouer the water and to enter the churche but being in minde fully content to die for the Lord gaue ouer my flesh willingly without all feare I praise God Wherfore I can not learne you to doe the like Firste because I knowe not what is in you Secondly because the rules of the Gospell commaundeth vs to suffer wyth pacience all wrongs iniuries yet neuerthelesse if he make you worthy y t hath made me zealous ye shall not be letted iudged nor condemned for he doth in his people hys vnspeakable workes in all ages which no man can coÌ„prehend I humbly beseech you to iudge the best of the spirit and coÌ„demne not Gods doings for I can not expresse wyth my mouthe the great mercies y t God hath shewed on me in thys thing which I repent not Smith Are ye not assured to haue death ministred vnto you for the same act committed and euen with extremitie Flo. I did before the deede committed adiudge my bodye to dye for the same W. Flower prepared himselfe to death before the fact committed whereuppon I caryed aboute mee in wryting mine opinion of God and the holy Scriptures that if it had pleased God to haue geueÌ„ them leaue to haue killed my body in the church they might in the sayde wryting haue seene my hope which I praise God is layde vp safe within my brest notwithstanding any death that may be ministred vnto my body in thys worlde being ascertained of euerlasting life throughe Iesus Christe our Lorde and being most heartily sorie for al mine offences committed in this flesh and trusting shortly through hys mercye to cease from the same Smith It is no neede to examine or commune with you of the hope that yee haue any further for I perceiue God be praised ye are in good estate therefore I beseeche God for his mercies spreade his wings ouer you y t as for his loue you haue ben zelous euen to the losse of this life so he may geue you his holy spirite to conduct you out of thys death into a better life which I thinke wil be shortly Flo. I hunger for the same deare frend being fully ascertained that they can kill but the bodye which I am assured shall receiue life againe euerlasting and see no more death entirely desiring you and all that feare the Lorde to praye wyth me to almightye God to performe the same in mee shortly And thus Robert Smith departed leauing him in the dungeon and went againe to hys warde And thys gentle Reader is the truthe as neare as the saide Smyth coulde reporte it And thus muche concerninge the talke betweene hym and Robert Smith in Newgate concerning hys facte in striking the Priest Nowe to returne againe to the matter of his examination where we leaft we shewed before how thys William Flower after hys striking the Prieste firste was layde in the Gatehouse then being examined before Boner had articles ministred against him the copy wherof heere followeth Articles obiected and ministred by Boner against William Branch alias Flower late of Lambeth in the Countie of Surrie Articles obiected agaynst W. Flower by B. Boner FIrst that thou being of lawful age and discretion at the least of 17. yeare old wast professed a Monke in the late Abbey of Ely wherin after thy profession thou remainedst vntill the age of 21. yeares vsing all the meane tyme the habit and religion of the same house and wast reputed and taken notoriously for such a person In the latter dayes certayne shall depart froÌ„ the â—ayth forbidding mariage and eating of meates 1. Tim. 4. Item that after the premisses thou wast ordered and made prieste according to the laudable custome of the Catholike Church and afterward thou didst execute and minister as a priest and was commonly reputed named and taken for a priest Item that after the premisses thou forgetting God thy conscience honestie and the laudable order of the Catholike church diddest contrary to thy profession and vow take as vnto thy wife one woman commonly called Alice Pulton in the parish churche of Tewkesbury in the Dioces of Gloucester with whom thou haddest mutuall cohabitation and carnall copulation as man and wife and begatest of her two children Item that thou being a religious man and a Priest diddest contrary to the order of the ecclesiastical lawes A great heresie take vpon thee to practise in diuers places within the dioces of London Phisicke and Surgerie when thou wast not admitted expert nor learned Item that vpon Easter day last past that is to witte the 14. day of thys present moneth of Aprill within the parish Church of S. Margarets at Westminster wythin the Countie of Middlesex and Diocesse of London thou dydst maliciously outragiously and violently pul out thy weapon that is to wit thy Woodknife or hanger And wheras the priest and minister there called sir Iohn Cheltam was executing his cure and charge especially in doing hys seruice and ministring the sacrameÌ„t of the aultar to the communicants then didst thou wickedly abhominably smite with thy said weapon the said priest first vpoÌ„ the head very sore afterwards vpon his hands or other parts of his b dy drawing bloud abundantly vpon him the sayd priest then holding the sayd sacrameÌ„t in his hand and geuing no occasion why thou shouldest so hurte him the people greeuously being offended therwith and the said church polluted thereby so that the inhabitantes were compelled to repaire to an other Churche to communicate and to receyue the sayde sacrament Item that by reason of the premisses thou wast and art by the ecclesiastical lawes of the churche amongst other penalties excommunicate and accursed ipso facto and not to be companied withal neither in church nor otherwhere but in speciall cases Item that thou concerning the veritye of Christes naturall body and bloude in the sacrament of the aultar haste ben by the space of these yeares 20.19.18.17.16.15.14.13.12.11.10.9.8.7.6.5.4.3.2 and 1. or any one of them and yet art at this present of the opinion that is to say that in the sayd sacrament of the aultare His fayth in the Sacrament after the wordes of consecration there is not really truely and in very dede contained vnder the formes of bread the very true and naturall body of our sauiour Iesus Christ. Item that thou for the hatred and disdaine that thou hadst didst beare against the said sacrament and the vertue thereof and against the said priest ministring the same as before did smite wound and hurte him in maner
it was aunswered hym by the vndermarshals officers of the Kinges Benche that there was none such hee entred into the house and tooke acquayntance of Iohn Bradford saying Thomas Hussey commeth to Bradford that he would coÌ„mon and speake with him the nexte morning for olde acquayntance The next morning about 7. of the clocke this gentleman came into the chamber wherein Iohn Bradford dyd lye and being with him hee began a long Oration how that of loue olde acquayntaÌ„ce he came vnto him to speak that whiche he woulde further vtter Counsell of M. Hussey geuen to Bradford You did sayd he so wonderfully behaue your selfe before the Lord Chauncellour and other Bishops yesterday that euen the veriest enemyes you haue did see that they haue no matter agaynst you therefore I aduise you speaking as though it came of his owne good will without making any other man priuy or any other procuring hym as he sayd this day for anone you shall be called before them again to desire a time and men to conferre withal so shall all men thinke a wonderfull wisedom grauity and godlines in you and by this meanes you shall escape present dauÌ„ger which els is nearer then you beware of To this Iohn Bradford aunswered Bradford refuseth to require respite I neither can nor will make any such request For theÌ„ shall I geue occasion to the people to all other to thinke that I doubt of the Doctrine which I confesse the whiche thing I do not for therof I am most assured and therefore I will geue no such offence As they were thus talking the chamber doore was vnlocked and Doctour Seton came in who when hee sawe Mayster Hussey D. Seton commeth to Mayster Bradford what Syr quoth he are you come before me O Lord sayd Bradforde in his hart to God goeth the matter thus This man tolde me no man knew of his comming Lorde geue me grace to remember thy Lesson Cauete ab hominibus illis Hussey taken with a lye Beware of those men c. Caste not your pearles before dogges for I see these menne be come to hunt for matter that the one may beare witnes with the other Seton Counsell of D. Seton geuen to M. Bradford Doctour Seton after some by talke of Bradfordes age of his country such like began a gay and long sermoÌ„ of my Lord of Canterbury M. Latimer and M. Ridley and howe they at Oxforde were not able to aunswere any thing at all and that therefore my Lord of Canterbury desired to confer with the Bishop of Duresme and others al which talke tended to this end that Iohn Bradford should make the like sute being in nothing to be coÌ„pared in learning to my Lord of Canterbury Brad. To this Iohn Bradford briefly answered as he did before to Mayster Hussey Seton With this aunswere neither the Doctour nor Gentleman being coÌ„tented after many perswasions M. Doctour sayd I haue heard much good talke of you The flatteâ—ring commendatioâ— of D. Setoâ— to Maysteâ— Bradford and euen yesternight a Gentleman made report of you at the Lorde ChauÌ„cellors table that ye were able to perswade as much as any that he knewe And I though I neuer hearde you preach to my knowledge neuer did I see you before yesterday yet me thought your modesty was such your behauior and talke so without malice and impacience that I would be sory ye should do worse then my selfe And I tell you further I do perceiue my Lorde Chauncellour hath a fantasy towardes you wherfore be not so obstinate but desire respite and some learned man to conferre withall c. Brad. But Iohn Bradforde kept still one aunswere I can not nor I will not so offende the people I doubt not M. Bradford refuseth to askâ— respite to conferre vpon his doctrine but am most certayne of the doctrine I haue taught Seton Here Mayster Doctoure waxed hoate and called Bradford arrogant proud vayneglorious and spake like a Prelate Brad. But Bradforde aunsweared beware of iudgyng least ye condemne your selfe But styll Mayster Doctour Seton vrged him shewing hym how mercifull my Lorde Chauncellour was and how charitably they enterteyned hym Brad. I neuer sawe any iustice muche lesse loue Litle iustiâ—â—â— lesse loue appeareth in the Bishop of winchester I speake for my part quoth Bradford in my Lorde Chauncellor Long haue I bene vniustly imprisoned and handled in the same vncharitably now my Lord hath no iust matter agaynst me This talke serued not the Doctors purpose wherefore he went froÌ„ matter to matter froÌ„ this point to that poynt Bradford still gaue him the hearing and aunswered not for he perceiued that they both did come but to fish for som such thinges as might make a shew that my Lord ChauÌ„cellor had iustly kept him in prison When all theyr talke took no such effect as they would or looked for Mayster Hussey asked Bradford M. Bradford refuseth to admit conference but vpon conditions will ye not admit conference if my Lord Chauncellour should offer it publickely Brad. Conference if it had bene offered before the law had bene made or if it were offered so that I might be at liberty to conferre and as sure as he with whom I should conferre then it were something but els I see not to what other purpose conference should be offered but to defer that which will come at the length and the lingering may geue more offeÌ„ce then do good Howbeit if my Lord shall make such an offer of his owne motion I will not refuse to conferre with whom so euer he shall appoynt Mayster Doctour hearing this called Bradford arrogant proud and whatsoeuer pleased him D. Seton â—ayleth agaynst M. Bradford Then Bradford perceiuing by them that he shoulde shortly be called for besought them both to geue him leaue to talke with God and to beg wisedome and grace of him for quoth he otherwise I am helpelesse and so they with much add departed Then Bradford went to God made his prayers whiche the Lorde of his goodnesse dyd graciously accept in his need praised therfore be his holy name Shortly after they were gone Bradforde was lead to the foresayd church and there taryed vncalled for till eleuen of the clocke that is till Mayster Saunders was excommunicated * The effect and summe of the last examination of Iohn Bradford in the Church of S. Mary Oueryes AFter the excommunication of Laurence Saunders Iohn Bradford was called in The last examination of M. Bradford beyng brought in before the Lord Chauncellour and other the Bishops there sitting the Lord Chauncellour began to speake thus in effect that Bradford being now eftsoones come before them would answere with modesty and humility The effect of Winchesters talke with M. Bradford and conforme himselfe to the Catholicke Churche with them and so yet he might finde mercy because they would be loth to vse extremity Therefore he concluded
but scripture and yet were able to proue nothing by the Scripture Brad. The Sacrament of the Lordes table compared with baptisme in the scripture 1. Cor. 12. Be pacient you shall see that by the Scripture I will finde Baptisme the Lords supper coupled together Alph. No that canst thou neuer do Let me see a text of it Brad. Paule sayth That as we are Baptised into one bodye so were we potati in vno spiritu that is we haue dronk of one spirit meaning of the cup in the Lordes Supper Alphon. Paule hath no such wordes Brad. Yes that he hath Confes. I trow he hath not Brad. Geue me a Testament and I will shew you The Fryer proued a lyer in his owne testament So a Priest that sat by them gaue him his TestameÌ„t and he shewed them the playne text Then they looked one vpon an other In fiâ—e the Friers found this simple shift that Paule spake not of the Sacrament Brad. Well the texte is playne enough and there are of the fathers which do so vnderstand the place For Chrisostom doth expound it so Alphon. Alphonsus which had the Testament in his hand desirous to suppresse this foyle turned the leaues of y e book from leafe to leafe till he came to the place 1. Cor. 11. there he read how that he was guilty which made no difference of the Lordes body Brad. Yea but therewith he sayth He that eateth of the bread calling it bread still 1. Cor. 11. and that after consecration as ye call it as in the 10. to the Corinthians he saith The bread which we breake 1. Cor. 10. c. Alphon. Oh how ignoraunt are ye which know not that thinges after theyr conuersion doe reteine the same names which they had before Conuersion is mentioned in turning Moyses rod so is it not in the SacrameÌ„t as Moses rod and calling for a byble after he had found the place he began to triumph But Bradford cooled him quickely saying Brad. Syr there is mension made of the conuersioÌ„ as wel as that the same appeared to the sence But here ye can not finde it so Moyses rod was seene to be turned so is not the Sacrament Find me one word how the bread is coÌ„uerted I will then say ye bring some matter that maketh for you Alph. At these wordes the Frier was troubled at length he sayd how that Bradford hanged on his owne sence Brad. No that do I not for I will bring you forth the Fathers of the Church 800. yeares after Christ to confyrme this which I speake Alph. No you haue the Church agaynst you Brad. I haue not Christes Church agaynst me Alph. Yes that you haue What is the Church Brad. Christes wife the chayre and seat of verity Alph. Is she visible Brad. Yea that she is to then that will put on the spectacles of Gods word to looke on her The Church is visible but to them that haue spirituall eyes Alph. This Church hath defined the contrary and that I will proue by all the good Fathers from Christes AscensioÌ„ euen for 800. yeares at the least continually Brad. What will you so proue Transubstantiation Alph. Yea that the bread is turned into Christes body Brad. You speake more then you can do Alph. That do I not Brad. Then will I geue place Alph. Will you beleue Brad. Beliefe is Gods gift therfore can not I promise but I tell you that I will geue place and I hope I shal beleue his truth alwayes so good is he to me in Christ my sauior Alph. Here the Frier founde a great faulte with Bradford that he made no difference betwixte habitus The Papistes holde that the acte of beleuing is in mans power and actus as though actus which he called crudelity had bene in our power But this he let passe came agayne asking Bradford if he could proue it as he said whether he wuld geue place Brad. Yea that I will Then called he for paper pen inke to write and then sayd I what and if that I proue by the testimony of the Fathers that continually for viij hundreth yeres after Christ at the least they did beleue that the substance of bread doth remayne in the Sacrament what will you do Alph. I will geue place Brad. Then write you here that you will geue place if I so proue I will write that I wil geue place if you so proue because ye are the auncient ye shall haue the preheminence The Fryer refuseth to abide try all with Bradford Here the Frier fumed maruellously and sayde I came not to learne at thee Are not here witnesses meaning the two Priestes be not they sufficient But the man was so chafed that if Bradford had not passed ouer this matter of writing the Frier would haue fallen to playne scolding Confes. At the length the kinges Confessour asked Bradford what the second question was Brad. That wicked men receiue not Christes bodye in the Sacrament as S. Augustine speaketh of Iudas that hee receiued Panem Domini but not Panem Dominum Alph. S. Augustine sayth not so Brad. Yes that doth he The Fryâ—â— agayne pâ—â—â—ued a 〈◊〉 The Fryâ—â— depart in a heate from M. Bradford So they arose and talked no more of that matter Thus went they away without byddyng Bradford farewell A Priest After they were none one of the Priestes came willed Bradford not to be so obstinate Brad. Syr be not you so wauering in all the scripture can not you finde me non est panis Priest Yes that I can in fiue places Brad. Then I will eat your booke A priest 〈◊〉 to a foyle So the booke was opened but no place fouÌ„d and he went his way smiling God helpe vs. ¶ Talke betwene Mayster Bradford and Doctour Weston and others IT folowed after this vpoÌ„ the 21. of the moneth of march Conferencâ— betwene M Bradford D. Weston that by meanes of one of the Earle of Darbyes meÌ„ there came to the Counter to dyner one M. Collier once Warden of Manchester and the sayde seruaunt of the Earle of Darby of whom Mayster Bradford learned that Doctor Weston Deane of Westminster woulde be with him in the after noone about two of the clocke At dynner time when the sayd Warden did discommend king Edward went about to set forth the authority of the Pope which Bradford withstood defending the kinges fayth that it was Catholicke and that the authority of the bishop of Romes supremacy was vsurped The name of supreamâ— head is thâ—â— forerunner to Antichrist Gregor bringing forth the testimonye of Gregory which affirmeth the name of supreme head to be a title of the forerunner to Antichrist a woman prysoner was brought in wherupon the sayd Bradford tooke occasion to rise from the table and so weÌ„t to his prison chamber to beg of God grace and helpe therin continuing there still vntill he was
matrone dwelling in Manchester and to hys brethren and sisters and other of his frendes there OUr deare and sweete Sauioure Iesus Christ whose prisoner at this present praysed be his name therfore I am preserue and keepe you my good mother A letter of M. Bradford to his mother brethren and sisters wyth my brothers and sisters my Father Iohn Traues Thomas Sorrocold Laurence and Iames Bradshawe with theyr wiues and familyes c. now and for euer Amen I am at this present in prison sure enough for starring to confirme that I haue preached vnto you as I am ready I thanke God with my lyfe and bloud to seale the same if god vouch me worthy of that honor For good mother and brethren it is a most speciall benefite of God to suffer for his names sake and gospel as now I doe I hartily thanke him for it and am sure that with him I shal be partaker of his glory as Paule sayth If we suffer with hym we shall raygne with him Therfore be not faynt harted but rather reioyce 2. Tim. 2. at the least for my sake which now am in y e right and high way to heauen for by many afflictions we must enter into the kingdome of heauen Actes 14. Now will God make knowne his children When the winde doth not blow then can not a man know the wheate from y e chaffe but when the blast commeth then fleeth away the chaffe but the wheate remayneth and is so farre from being hurt that by the winde it is more clensed from the chaffe and knowne to be wheaâ—e Gold when it is cast into the fire is the more precious so are Gods children by the crosse of affliction God beginneth his iudgement with his owne house Alwayes God beginneth his iudgement at hys house Christ and the Apostles were in most miserie in the land of Iewry but yet the whole land smarted for it after so now Gods Children are first chastised in this worlde that they should not be damned with the world for surely great plagues of God hang ouer this Realme Ye all know there was neuer more knowledge of god and lesse godly liuing and true seruing of God It was counted a foolishe thing to serue God truely Complaynt of the Carnall and wicked lyfe among the Gospellers and earnest prayer was not past vpon Preaching was but a pastime The Communion was counted too common Fasting to subdue the fleshe was farre out of vse Almes was almost nothing Malice Couetousnes and vncleannes was coÌ„mon euery where with swearing dronkenes and idlenes God therfore nowe is come as you haue hearde mee preach and because he will not damne vs with the world he beginneth to punishe vs as me for my carnall liuinge For as for my preaching I am most certaine it is was Gods trueth and I trust to geue my life for it by Gods grace But because I loued not the Gospell truely but outwardly therefore doth he thus punish me nay rather in punishing blesseth me And in deede I thanke him more of this prison The cause why God first punisheth his in this world then of any Parlour yea then of anye pleasure that euer I had for in it I finde God my most sweet good God alwayes The flesh is punished first to admonish vs nowe hartily to liue as we professe secondlye to certifie the wicked of their iust damnation if they repent not Perchaunce you are weakened in that whiche I haue preached because God doth not defend it as you thinke but suffereth the popish doctrine to come agayne and preuayle but you must know good mother that God by this doth proue and try his children people whether they wil vnfaynedly and simply hang on him his worde God vseth to proue and try his children So dyd he w t the Israelites bringing theÌ„ into a Desert after theyr comming out of Egypt where I meane the wildernes was want of all thinges in comparison of that which they had in egipt Christ wheÌ„ he came into this world brought no worldly wealth nor quietnes with him but rather war The world sayth he shall reioyce but ye shall mourne weepe but your weeping shal be turned into ioy Iohn 16. and therefore happye are they that mourne and weep for they shal be comforted They are marked then with Gods marke in their foreheades and not with the beastes marke I meane the popes shauen â—rowne Of this place the Earle of Darby seemeth to take hold complayning that he curseth them that teacheth any false doctrine c. Page 1523. The Masse rebuketh no sinne nor shameth consciences as preaching doth who now with his shauelinges reioyce but woe vnto them for they shal be cast down they shal weep and mourne The rich glutton had here his ioye and Lazarus sorowe but afterwardes the time was chaunged The end of carnall ioy is sorrow Now let the whoremoÌ„ger ioy with the dronkarde swearer couetous malicious and blinde bussarde syr Iohn for the Masse will not byte them neither make them to blushe as preaching woulde Nowe may they doe what they will come deuils to the Churche and goe deuils home for no man must find fault And they are glad of this now haue they their hartes desire as the Sodomites had when Lothe was gone but what followed Forsooth when they cried peace al shal be wel then came Gods vengeance fire brymstone froÌ„ heauen and burnt vp euery mothers child euen so deare mother will it do to our papistes Wherefore feare God sticke to his word though all the world would swarue from it Dye you must once when or how The best death of all deathes is to dye for Gods sake can you not tell Dye therfore with Christ suffer for seruing him truely and after his word for sure may we be that of all deathes it is most to be desired to die for gods sake This is the most safe kynde of dying wee can not doubt but that wee shall goe to heauen if wee dye for hys names sake And that you shall dye for his names sake Gods word will warrant you if you sticke to that which God by me hath taught you You shal see that I speake as I thinke for by Gods grace I will drincke before you of this cup if I be put to it I doubt not but God wil geue me his grace strengthen me thereunto pray that he woulde and that I refuse it not I am at a poynt euen when my Lord God will to come to him Death nor life Prison nor pleasure I trust in God shal be able to seperate me from my Lorde God his Gospell In peace when no persecution was then were you content and glad to heare mee then did you beleue me and will you not do so nowe seeing I speake that which I trust by Gods grace if neede bee to verifie wyth my life Good mother I write before God to you as
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
of armes for we are not so able to withstand hym muche lesse to preuayle agaynst him but to beseeche hym to mercifull vnto vs and according to his wonted mercye to deale wyth vs. Rising with Dauid Let vs arise with Dauid and saye Ne intres in iudicium cum seruo tuo c. i. Enter not into iudgement O Lorde with thy seruaunt for in thy sight no fleshe liuyng shal be iustified Let vs send Embassadours with the Senturion Suing with the Centurion and saye Lorde we are not worthye to come our selues vnto thee speake the word and we shall haue peace Let vs penitently with the Publicane loke downe on the earth Repenting with the Publican knocke our hard hartes to burst them and crye out Oh GOD be mercifull vnto vs wretched sinners Let vs with the lost Sonne returne and saye O Father we haue sinned agaynst heauen and earth Returâ— with thâ— lost 〈◊〉 and before thee we are vnworthy to be called thy children Let vs I say do on this sorte y t is hartily repent vs of our former euill lyfe vnthankfull gospelling past conuert and turne to God w t our whole hartes hoping in his great mercy thorough Christ and hartily calling vppon his holy name and then vndoubtedly we shall finde and feele otherwyse then yet we feele both inwardly and outwardly Inwardly we shall feele peace of conscience betweene God and vs whiche peace passeth all vnderstanding and outwardlye we shall feele muche mittigation of these miseries if not an vtter taking them away Therefore my dearely beloued in the Lorde I youre poorest brother now departing to the Lord Bradfoâ—â— vltimuâ— vale for my vale in aeternum for this present lyfe praye you beseeche you and euen from the verye bottome of my harte for all the mercies of God in Christ shewed vnto you most earnestly begge and craue of you out of prison as often out of your Pulpies I haue done that you wil repent you leaue your wicked and euill life be sorye for your offences and turne to the Lorde whose armes are wide open to receaue and embrace you whose stretched out hande to strike to death stayeth that he may shew mercy vpon you For he is the Lord of mercy and God of all comforte hee will not the death of a sinner but rather that yee shoulde returne conuert and amend He hath no pleasure in the destruction of men The day 〈◊〉 Gods 〈◊〉 at hand his long sufferyng draweth to repentaunce before the tyme of vengeance and the day of wrath which is at hand doth come Now is the axe layd to the roote of the tree vtterly to destroy the impenitente Wanton Gospell Proud Pâ—â—â—testantes False Câ—â—â—â—stians Nowe is the fire gone out before the face of the Lorde and who is able to quenche it Oh therefore repent you repent you It is enough to haue liued as we haue done It is inough to haue pleased the wanton Gospellers the proude Protestantes Hypocriticall and false Chrystians as alas wee haue done Now the Lorde speaketh to vs in mercy and grace Oh turne before hee speaketh in wrathe Yet is there mercye with the Lorde and plenteous redemption yet hee hath not forgotten to shewe mercye to them that call vppon him Oh then call vpon him while he may be found For hee is riche in mercy and plentifull to all them that call vpon hym So that hee that calleth on the name of the Lorde shal be saued If your sinnes be as redde as scarlet the Lord sayeth he will make them as white as snow He hath sworne and neuer will repent hym thereof that he will neuer remember our iniquities but as hee is good faithfull and true so will he be our God and wee shall be his people his law will he write in our hartes engraffe in our myndes and neuer will he haue in mynde our vnrighteousnesse Therefore my deare heartes in the Lorde turne you turne you to y e Lord your Father to the Lord your Sauiour to the Lord your comforter Oh why doe you stoppe your eares and harden your harts â—o day Bradford propheâ—â— of these plagues 〈◊〉 wheÌ„ you heare hys voyce by me your poorest brotâ—â—â— Oh forget not how that the Lord hath shewed hymselâ—â— true and me hys true preacher by bringyng to passe thâ—â—lagues which at my mouth you ofte heard before they came to passe specially when I entreated of Noes floud and when I preached of the 22. chapter of Saint Mathews Gospell on S. Steuens day the last tyme that I was with you And nowe by me the Lord sendeth you worde deare countrey men that if you will go on forwards in your impenitency carnalitie hypocrisie idolatry couetousnesse swearing gluttony dronkennesse whoredome c. Wherewith alas alas our countrey floweth if I say you will not turne and leaue of seyng me now burned amongst you to assure you on all sides how God seeketh you Destructâ—â—â— threatnâ—â— them 〈◊〉 repent and is sory to doe you hurt to plague you to destroy you to take vengeance vpon you oh your bloud wil be vpon your owne heades you haue bene warned and warned againe by me in preaching by me in burning As I sayd therefore I say agayne my deare harts and dearlings in the Lord turne you turne you repent you repent you cease from doyng euill study to do well Preceptes of lyfe away with idolatry flye the Romish God and seruice leaue of from swearing cut of carnalitie abandon auarice driue away dronkennesse flie from fornication and flattery murther and malice destroy deceiptfulnesse and cast away all the works of darkenes Put on pitie and godlines serue God after his word and not after custome vse your tongs to glorifie God by prayer thankesgeuing and confession of his truth c. be spirituall and by the spirit mortifie carnall affections be sober holy true louyng gentle mercyfull and then shall the Lordes wrath cease not for this our doyngs sake but for his mercies sake Goe to therefore good country men take this counsell of the Lorde by mee nowe sente vnto you as the Lordes counsell and not as mine that in the daye of iudgement I maye reioyce wyth you and for you the which thing I hartely desire and not to be a witnes agaynst you My bloud will crye for vengeaunce as agaynst the Papistes Gods enemies whome I beseech God if it be his will hartely to forgeue yea euen them which put me to death and are the causers therof for they know not what they do so will my bloud cry for vengeaunce agaynst you my dearely beloued in the Lord if ye repent not Bradfordes 〈◊〉 will agaynst 〈…〉 amend not and turne vnto the Lord. Turne vnto the Lord yet once more I hartely besech thee thou Manchester thou Ashton vnderline thou Bolton Bury Wigme Lierpoole Mottrine Stepport Winsley Eccles Priestwich Middleton Radcliefe and thou City of Westchester where I haue truely taught and
knowe that ye be none of his but the Lords dearelinges Before these dayes came Lord God how many thought of them selues they hadde bene in Gods bosome and so were takē and would be taken of the world But now we see whose they are Trouble tryeth who be of God who be not For to whome we obey his seruauntes we are If wee obey the world which god forbid and hitherto ye haue not done it then are we the worldes but if we obey God then are we Gods Which thing I mean that ye are Gods these dayes haue declared both to you to me to all other that know you better then euer we knew it Therefore ye haue no cause to sorrow but rather to sing in seing your selues to be Gods babes and in seyng that all Gods children do so count you What though the world repine thereat What though he kicke What though he seek to trouble and molest you A true louer of the world is declared by hi◠lyfe My deare hartes he doth but his kinde he cannot loue the Lord which liueth not in the Lorde he can not brooke the childe that hateth the Father he canne not mind the seruaunt that careth not for the Mayster If ye were of the world the world woulde loue you ye should dwell quietly there woulde be no griefe no molestation If the Deuill dwelt in you which the Lord forbid he would not stirre vp his knightes to besiege your house to snatch your goodes or suffer his freendes to enter into your Hogges The deuill neuer entereth into his owne hogges But because Christ dwelleth in you as he doth by fayth therefore styreth he vp his first begotten sonne the worlde to seeke how to disquiet you to robbe you to spoyle you to destroy you and perchaunce your deare Father to trye and to make knowne vnto you and to the world that ye are destinate to an other dwelling the◠here on earth to an other Citty then mannes eyes haue seene at any tyme hath geuen or will geue power to Sathan and to the world to take from you the thinges The Lord geueth power to Sathan sometymes ouer his Seruantes and to what ende God vseth to try his whiche he hath lent you and by taking them awaye to trye your fidelitye obedience and loue towardes hym for ye may not loue them aboue hym as by geuyng that ye haue and keeping it he hath declared his loue towardes you Sathan perchaunce telleth GOD as he did of Iob that ye loue GOD for your goodes sake What now then if the Lord do try you with Iob shall geue him power on your goodes and body accordingly should ye be dismaied should ye dispayre shoulde ye be faynt harted shoulde ye not rather reioyce as did the Apostles that they were coūted worthy to suffer any thing for the Lordes sake Oh forget not the end that happened to Iob for as it happened to him so shall it happen vnto you For GOD is the same God and can not long forget to shew mercy to them that look and long for it as I know ye do and I pray you so to do still For the Lord loueth you and neuer canne nor will forget to shewe and poure out his mercy vpon you After a little while that he hath afflicted tryed you sayth Peter hee will visite comfort and confirme you Iacob must teach vs to wrastle As to Iacob wrastling with the Aungell at the length morning came and the sonne arose so deare hartes doubtlesse it will happen vnto you Howbeit do ye as Iob and Iacob did that is order and dispose your thinges that God hath lent you as ye may and whiles ye haue time Who knoweth whether God hath geuen you power this long euen to that end Go to therefore dispose your goodes prepare your selues to tryall that eyther ye maye stande to it like Goddes Champions or els if ye feele such infirmitye in your selues that ye bee not able geue place to violence and goe where ye may with free and safe conscience serue the Lord. Thinke not this counsell to come by chaunce This Erkinald and his wyfe folowing this counsayle did flie both beyond sea or fortune but to come from the Lorde Other Oracles wee may not looke for now As God told Ioseph in a dreame by an Angell that he should flye so if you fele such infirmity in your selues as should turne to Gods dishonor and your owne destruction withall knowe that at this present I am as Gods Aungell to admonish you to take tyme whyles yee haue it and to see that in no case Gods name by you might be dishonored Ioseph might haue obiected the omission of his vocation as perchaunce ye will do But deare hartes lette vocations and all thinges else geue place to Goddes name and the sanctifying thereof This I speake not as though I would not haue you rather to tary und to stand to it but I speake it in respecte of your infirmity whiche if you feele to be so greate in you that ye are not certayne of this hope that God will neuer tempt you aboue your ability flye and get you hence and know that thereby GOD will haue you tryed to your selues and to others For by it you shall know howe to take this world and your home here is no home but that ye looke for an other and so geue occasion to others lesse to loue this worlde and perchaunce to some to doubte of theyr Religion Wherin though they be earnest yet would they not loose so much as ye do for your Religion which ye do confirme to me and others by your geuing place to violence Last of al ye haue cause to reioyce ouer these our daies because they bee the dayes of conformation in the whiche and by whiche GOD our heauenly Father maketh vs like vnto Christes Image here Tribulation doth conforme vs to the Image of Christ. that we may be like vnto him elswhere For if that we suffer with him then we shal reigne also with him if we be buryed with him then wee shall rise with him agayne if that we company with hym in all troubles and afflictions then we shall reioyce wyth him in glory if we now sow with him in teares we shall reape with him in gladnes if we confesse him before men he will confesse vs before his father in heauen if wee take his parte he will take ours if wee loose ought for his names sake he will geue vs all thynges for his truthes sake So that we ought to reioyce and be glad for it is not geuen to euery one to suffer losse of countrey life goodes house c. for the Lordes sake What can God the father do more vnto vs thē to call vs into the camp with his sonne What may Christ our Sauior do more for vs thē to make vs his Warriours What can the holy Ghost do to vs aboue this to marke vs with
viam tuam spera c. Sperantem in Domino misericordia circundabit i. That which remayneth I commit to my Lord God and I trust in him that he will doe according to this Cast thy care on the Lord. c Cast all your care vpon him c. Reueale vnto the Lord thy way and trust c. Who that trusteth in the Lord mercy shall compasse him about I didde not nor do not knowe but by your Letters quod cras wee shall come coram nobis Mine owne heart stick still to dabitur vobis Fidelis enim est Dominus dabit in tentatione euentum quo possumus sufferre Nouit Dominus pios é tentatione â—ripere c. O vtinam pius ego essem Nouit Dominus in die tribulationis sperantes in se. c. i. It shall be geuen you c. For the Lorde is faythfull He will in tentation make away that ye may be able to beare it The Lord knoweth how to rid out of tentation the godly c. O woulde God I were godly The Lord knoweth howe to deliuer out of tentation suche as trust in him c. I canne noâ— thinke that they will offer any kinde of indifferent or meane conditioÌ„s for if we wil not adorare bestiaÌ„ we neuer shal be deliuered but agaynst theyr will thinke I God our father gracious Lord make perfecte the good he hath begunne in vs. Faciet miâ—â—â—ter charissime frater quem in intimis visceribus habeo ad conuiueÌ„dum commoriendum O si tecum essem Hee will doe it my brother my deare brother whom I haue in my inward bowels to liue and dye with O if I were with you Pray for me mine owne hart roote in the Lord. For euer your owne Iohn Bradford ¶ An other Letter to Mayster Laurence Saunders GOds sweete peace in Christ be with you my good brother in the Lord Iesus and with al your concaptiues Amen I was letted this morning from musing on that whiche I was purposed to haue thought on by reason of you agaynst whome I saw my selfe guilty of negligence euen in this poynt that I would not write I should say that I had not written vnto you as yet therefore out of hande in maner I prepared my selfe to purge my selfe hereof not that I will go about to excuse my faulte for that were more to loade me but by asking both GOD and you pardon to get it no more layed to my charge Now then as I was thus purposing and partly doyng commeth there one with a letter from you for the which as I haue cause to thanke GOD and you howbeit not so that you should thinke I geue not the whole to God so I see my selfe more blame worthy for this long holding my peace Howbeit good brother in this I haue geuen a demonstration to you to behold my negligence in all other thinges and especially in praying for you M. Bradford 〈…〉 and for the Churche of GOD which for my sinnes and hypocrisy hypocrisye in deede euen in this writing GOD deliuer me â—rom it haue deserued to be punished Iust is God for we haue deserued all kindes of plagues at his handes but yet mercifull is he that will on thys wyse chastise vs wyth this world ne cum mundo condemnemur i. That we should not be condemned with the worlde He might otherwyse haue punished vs I meane he might haue for other causes cast vs in prison me especially then for his Gospell and wordes sake Praysed therefore be his name whiche voucheth vs worthye this honour Ah good GOD forgeue vs our sinnes and worke by this thy fatherly correction on vs on me especially affectually to loue thee and thy Christ and with ioyfulnesse vnto the end to carry thy Crosse through thicke and thinne Alwayes set before our eyes not this gallowes on earth if we will sticke to thee but the gallowes in Hell if wee denye thee and swarue from that we haue professed Ah good Brother if I could alwaies haue GOD his Maiestye mercy heauen hell c. before mine eyes then should I obdurare as Paul writeth of Moses Heb. 11. Obdurauit inquit perinde quasi vidisset eum qui est inuisibilis i. He endured sayth he as he that saw him which is inuisible Pray for me as I know you doe and geue thankes also for In Domino spero 〈◊〉 22. non nutabo Si ambulauero per vallem vmbrae mortis non timâ—bo quia tu Domine mecum es c. Amen i. In the Lord I trust I shall not wauer If I walk by the valley of the shadowe of death I will not feare for thou art with me O Lorde I thinke we shall be shortly called forth for now legem habent secundum legem c. otherwise will they not reason with vs and I thinke theyr shootanker will be to haue vs to subscribe The which thing if we doe though with this condition so farre as the thing subscribed to repugneth not agaynst Gods worde yet thys will be offensiue Therefore let vs vadere planè and so sanè I meane let vs all confesse that we are no chaungelings but reipsa are the same we were in religion and therefore can not subscribe except we wil dissemble both with God our selues and the world Haec tibi scribo frater mi charissime in Domino Iam legam tuam EpistolaÌ„ i. These things I write to you deare brother in the Lord. Now I will read your Epistle 1. Iohn 13. Ah brother that I had practicam tecum scientiam in vite illa quam pingis roga Dominum vt ita verè sentiam Amen i. The practical vnderstanding with you in that vine whiche you describe Pray the Lorde that I may so thinke in deed God make me thankefull for you Salutant te omnes concaptiui gratias Domino pro te agunâ— idem tu facies pro nobis ores vt c. i. All our felow prisoners salute you geue thankes to God for you The same do you for vs pray that c. Your brother in the Lord Iesus to liue and dye with you Iohn Bradford ¶ To my deare Fathers D. Cranmer D. Ridley and D. Latimer IEsus Emanuell My deare fathers in the Lord I beseech GOD our sweete Father through Christ An other letter of M. Bradford to D. Cranmer D. Ridley and D. Latimer to make perfect the good hee hath begunne in vs all Amen I had thought that euery of your staues had stande nexte the dore but now it is otherwise perceiued Our deare Brother Rogers hath broken the I se valiauntly and as this day I thinke or to morow at the vttermost harty Hooper sincere Saunders and trusty Taylour end theyr course and receiue theyr crowne The nexte am I whiche hourely looke for the porter to open me the gates after them to enter into the desired rest GOD forgeue me mine vnthankefulnesse for this exceeding great mercy that amongest
ye are goyng I meane heauen then ye nowe finde and are like to doe Foule 〈◊〉 and foulâ— weather the kingdome of heauen excepte ye wyll with the worldlinges which haue theyr portion in this life 〈◊〉 still by the way til the stormes be ouerpast and then eyther night will so approch that ye can not trauell eyther the doores will be sparred before ye come and so ye shall lodge without in wonderfull euill lodginges Read Apocal. 22. Begin at Abel come from him to Noe Abraham Isaac Iacob Ioseph the Patriarches Moses Dauid Daniell and all the Sayntes in the olde testament and tell me whether euer any of them found any fayrer way then ye now finde If the olde Testament will not serue The 〈◊〉 of all 〈◊〉 Saincteâ— both in olde and new tesâ—â—â—ment 〈◊〉 bene thoâ—rough aâ—â—fliction I praye you come to the new and beginne with Mary and Ioseph and come from them to Zachary Elizabeth Iohn Baptist and euery one of the Apostles and Euangelistes and search whether they all founde anye other way into the Citty we trauayle towardes then by many tribulations Besides these if ye shoulde call to remembraunce the primatiue Churche Lord GOD ye shoulde see many to haue geuen chearefully theyr bodyes to most greuous tormentes rather then they woulde be stopped in theyr iourney that there is no day in the yeare but I dare say a thowsand was the fewest that with great ioy lost theyr homes here Read thâ— story of primitiâ—â— Church â—â—boue 〈◊〉 but in the Cittye they went vnto haue found other maner of homes then mans minde is able to conceiue But if none of all these were if ye had no company now to go with you as ye haue me your poore brother and bondman of the Lord with many other I trust in GOD if ye had none other of the Fathers Patriarches Kynges Prophettes Apostles Euangelistes Martyrs and other holy saincts and children of God that in their iourney to heauenward found as ye now finde and are lyke to finde if ye go on forwarde as I trust ye will yet ye haue your Mayster and your Captayne Iesus Chryst the deare dearlyng and onely begotten and beloued sonne of God Christ Ieâ—â—s the 〈◊〉 leader â—f all Gods 〈…〉 in whome was all the fathers pleasure ioy delectation ye haue him to goe before you no fayrer waye but muche fouler into this our Cittye of Ierusalem I neede not I trust to rehearse what manner of waye he found Beginne at his birth and till ye come at his buriall yee shall finde that euery foote and stryde of his iourney was no better but much worse then yours is now Wherfore my dearely beloued in the Lorde be not so deintie as to looke for that at Gods handes your deare father which the Fathers Patriarckes Prophetes Apostles Euangelistes Martyrs Sainctes and his owne sonne Iesus Christ dyd not finde Hetherto we haue had fayre way I trow and fayre weather also now because we haue loytered by the waye and not made the speede we shoulde haue done our louing Lorde and sweete father hath ouercast the weather and styrred vp stormes and tempestes that we might with more hast runne out our race before night come and the doores be sparred The Deuill standeth now at euery Inne doore in his Citie and Countrey of this world crying vnto vs to tary and lodge in this or that place tyll the stormes be ouerpast not that he woulde not haue vs wet to the skinne but that the tyme might ouer passe vs to oure vtter destruction Therfore beware of his entisementes Cast not your eyes on thinges that be present how this man doth and howe that man doth But cast your eyes on the gleue ye runne at or els ye will lose the game Ye know that he which runneth at the gleue doth not looke on other that stande by and go this waye or that way but altogether hee looketh on the gleue and on them that runne with him that those which be behynde ouertake hym not and that he may ouertake them which be before euen so shoulde we doe leaue of lookyng on those which will not runne the race to heauen blisse by the pathe of persecution with vs and cast our eyes on the ende of our race and on them that goe before vs that wee may ouertake them and on them which come after vs that we may prouoke them to come the faster after Hee that shooteth will not cast his eyes in his shootyng on them that stand by To looke to the marke or ryde by the wayes I trowe but rather at the marke he shooteth at for els he were lyke to wynne the wrong way Euen so my dearely beloued let your eyes be set on the marke ye shoote at euen Christ Iesus who for the ioye set before hym did ioyfully cary his Crosse contemning the shame and therefore he now sitteth on the right hande of the throne of God Let vs follow him for this did he that wee shoulde not be fayntharted For we may be most assured that if we suffer wyth him we shall vndoubtedly raygne with hym but if wee denye him surely he will deny vs for he that is ashamed of me saythe Christ and of my Gospell in this faythles generation I wyll be ashamed of him before the Angels of God in heaven Oh howe heauy a sentence is this to all suche as knowe the Masse to bee an abhominable idoll 〈…〉 to the 〈…〉 masse full of idolatrye blasphemye and sacriledge agaynst God and his Christ as vndoubtedly it is and yet for feare of men for losse of lyfe or goodes yea some for aduauÌ„tage and gayne will honest it with theyr presence dissemblyng both with God and manne as their owne harte and conscience doth accuse them Better it were that such had neuer known the truth then thus wittingly and for the feare or fauoure of man whose breath is in his nosethrels to dissemble it or rather as in deeede it is to deny it The end of such is like to be worse then their beginning Such had neede to take heed of the two terrible places to the Hebrewes in the sixt and tenth Chapiters 〈◊〉 2. 〈◊〉 2. â—eb 6 10. least by so doyng they fall therein Let them beware they playe not wily begile themselues as some doe I feare me whiche go to Masse and because they worship not nor kneele not nor knocke not as others doe but sit still in theyr pues therefore they think they rather do good to others then hurte But alas if these men woulde loooke into their owne consciences there shoulde they see they are very dissemblers and in seeking to deceiue others for by this meanes the Magistrates thinke them of theyr sorte they deceiue themselues They think at the eleuation tyme all mennes eyes are set vppon them to marke howe they doe They thinke others hearyng of suche men goyng to Masse do see oâ— enquire of theyr
miserationibus magnis congregabo te In momento indignationis obscondi faciem meam parumper â te in miserecordia sempiterna misertus sum tui di xit redemptor tuus dominus Nam istud erit mihi sicut aquae Noe. Vt enim iuraui ne porro aquae Noe pertransirent terram sic iuraui vt non irascar tibi non increpem te Montes enim comouebuntur colles contremiscent miserecordia autem mea non recedet à te foedus pacis meae non mouebitur dixit miserator tuus Dominus i. Feare not c. For a little while I haue forsaken thee but with great compassion will I gather thee For a moment in mine anger I hyd my face from thee for a little season but in euerlastyng mercy haue I had compassion on thee sayth the Lorde thy redeemer For this is vnto me as the waters of Noe. For as I haue sworne that the waters of Noe should no more goe ouer the earth so haue I sworne that I would not be angry w t thee nor rebuke thee For the mountaynes shal remoue and hilles shall fall downe but my mercye shall not departe from thee neyther shall the couenaunte of my peace fall awaye sayth the Lorde that hath compassion on thee But the scriptures are full of suche sweete places to them that will portare iram domini expectare salutem auxilium eius i. Beare the wrathe of the Lorde Math. â— and waye for his health and helpe As of all temptations this is the greatest that God hathe forgotten or will not helpe vs through the pykes as they say so of all seruices of God this liketh hym y e best to hope assuredly on him for hys helpe alwayes whiche is adiutor in tribulationibus i. An helper in tribulations 1. Cor. â—â— Psalm 1â— and doth more gloriously shew his power by suche as be weake and feele themselues so For quo infirmiores sumus eo sumus in illo robustiores Sic oculi domini i. The weaker we are the more stronge we are in hym Thus the eyes of the Lord be on them that tremble and feare Voluntatem eorum faciet i. hee will accomplishe their desire he is with them in their trouble hee will deliuer them Antequam clamauerint exaudit eos i. before they cry he heareth them as all the scriptures teach vs. To the reading whereof and hartye prayer I hartily commend you beseechyng almighty God that of his eternall mercies hee woulde make perfecte the good hee hathe begunne in you and strengthen you to the ende that you might haue no lesse hope but much more of hys helpe to your comforte nowe agaynst your enemies then already he hathe geuen you agaynst N. for not subscrybing to the kinges will Be certayne be certayne good M. Hales that all the heares of your head your deare father hath numbred so that one of them shall not pearishe your name is written in the booke of lyfe Therefore vpon God cast all your care whiche will comforte you with his eternall consolations and make you able to goe through the fire if neede bee whiche is nothing to be compared to the fire where into our enemies shall fall and lye for euer from the whiche the Lorde deliuer vs though it be through temporall fire which must be construed according to the ende and profite that commeth after it so shall it then not muche deare vs to suffer it for our mayster Christes cause the whiche the Lord graunt for his mercies sake Amen From the kings Bench. Your humble Iohn Bradford ⧠To my very friend in the Lord Doctor Hyll Phisition THe God of mercy and father of all comforte at this present and for euer engraffe in your harte the sense of his mercy in Christ â—etter to 〈◊〉 Hill 〈◊〉 and for the continuaunce of hys consolation whiche cannnot but enable you to carrye wyth ioye whatsoeuer crosse he shall lay vpon you Amen Hetherto I coulde haue no suche libertye as to wryte vnto you as I thynke you knowe but nowe in that throughe Gods prouidence I haue no suche restraynte I cannot but somthing write as well to purge me of this suspicion of vnthankfulnes towardes you as also to signifie my carefulnes for you in these perilous dayes least you should waxe colde in Gods cause whiche God forbid or suffer the light of the Lord once kindled in your harte to be quenched and so become as you were before after the example of the worlde and of many othere whiche woulde haue bene accompted otherwise in our dayes and yet still beguile themselues still would be so accompted although by their outward lyfe they declare the contrary in that they thinke it inough to keepe the harte pure notwythstandynge that the outward man doth curry fauour In whiche doyng as they deny God to be ielous and therefore requireth the whole man as well body as soule being bothe create as to immortalitie and societye wyth hym so redeemed by the bloud of Iesus Christ and now sanctified by the holy spirite to be the temple of GOD and member of hys sonne as I say by their parting stake to geue God the harte â—â—rting 〈◊〉 bâ—â—wene God and the world 〈◊〉 with 〈◊〉 church and the world the body they deny God to be ielous for els they woulde geue hym both as the wyfe would doe to her husband whether he be ielous or noe if shee bee honest so they playe the dissemblers with the Churche of GOD by theyr facte offendyng the godlye whome eyther they prouoke to fall wyth them or make more carelesse and consciencelesse if they be fallen and occasionyng the wicked and obstinate to tryumphe against God and the more vehemently to prosecute theyr malyce agaynst suche as will not defile themselues in bodye or soule with the Romyshe ragges now reuiued amongest vs. Because of thys I meane least you my deare Mayster and brother in the Lorde shoulde doe as many of our Gospellers doe for feare of man whose breathe is in hys nostrels and hathe power but of the body Gospell 〈◊〉 â—say 2. not fearyng the Lord which hath power both of soule and body and that not onely temporallye but also eternally I could not but write something vnto you aswell because duety deserueth it for many benefites I haue receiued of God by your handes for the whiche hee rewarde you for I cannot as also because charitie and loue compelleth me not that I thinke you haue anye neede for as I may rather learne of you so I doubt not but you haue hetherto kept your selfe vpright from haltyng but that I might both quyet my conscience callyng vppon me hereabout â— Hill M. â—radfordes â—hisition Maiâ—eâ—s Sortes of â—biectes Wayes Kingâ—â—mes and signifie vnto you by some thynge my carefulnes for your soule as payneful and often you haue done for my body Therefore I praye you call to minde that there bee but two maysters two kindes of
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
tempt vs further then he wil make vs able to beare Therfore be not carefull for I heare say this day you shall be called forth what you shall aunswer The Lord promiseth and will geue them that stand in his defence how and what to aunswere The Lord which is true and cannot lye hath promised and will neuer faile nor forget it that you shall haue both what and how to aunswer so as shal make hys shameles aduersaries ashamed Hang therefore on this promise of God who is an helper at a pinch and a most present remedy to them that hope in him Neuer was it heard of or shall be that any hoping in the Lord was put to foile Therfore as I sayd I say agayne Deare Sister be not only not carefull for your answeryng but also be ioyfull for your cause Confesse Christ and be not ashamed and he will confesse you neuer bee ashamed of you Though losse of goodes and lyfe bee like here to ensue A blessed thing seeing a man must needes dye to dye for the Lord. Yet if Christ be true as hee is most true it is otherwyse in deede For he that looseth his lyfe sayth he winneth it but he that saueth it looseth it Our sinnes haue deserued many deathes Nowe if God so deale with vs that hee wyll make our deserued death a demonstratioâ— of his grace a testimoniall of hys veritie a confirmation of hys people and ouerthrowe of hys aduersaries What great cause haue wee to bee thankefull Be thankefull therefore good Sister bee thankefull Reioyce and be mery in the Lord be stoute in his cause quaâ—ell be not faynt harted but runne out your race and set your captaine Christ before your eyes Beholde howe great your a small congregation But be it so that Peter had as much geuen to him as they do affirme· Who yet will graunt that Peter had a patrimony geuen for his heires He hath left say the Papists to his successors the selfe â—ame right which he receyued Oh Lord God then must hys successor be a Sathan for hee receyued that title of Christ hymselfe I would gladly haue the Papistes to shew me one place of succession mentioned in the Scriptures I am sure that wheÌ„ Paule purposely painteth out the whole administration of the church he neither maketh one head nor any inheritable Primacie yet he is altogether in commendation of vnitie After he hath made mention of one God the father of one Christ of one spirit of one body of the Church of one fayth and of one Baptisme then hee describeth the meane and maner how vnitie is to be kept namely because vnto euery pastour is grace geuen after the measure wherwith Christ hath endued them Where I pray you is now any title of Plenitudinis potestatis of fulnesse of power When he calleth home euery one vnto a certayne measure why did he not forthwith say one Pope Which thing he could not haue forgotten if the thyng had bene as the Papists make it But let vs graunt that perpetuitie of the Primacye in the church was established in Peter I would gladly learne why the seat of the Primacy should be rather at Rome then elswhere Mary say they because Peters chaire was at Rome This is euen lyke to this that because Moses the greatest Prophet and Aaron the first Priest exercised their offices vnto their death in the deserte therfore the principallest place of the Iewish Church should bee in the wildernesse But graunt them their reason that it is good What should Antioch claime For Peters chaire was there also wherin Paule gaue hym a checke which was vnseemely and vnmanerly done of Paule that would not geue place to his President and better No say the Papistes Rome must haue this authoritie because Peter died there But what if a man should by probable coniectures shew that it is but a fable which is fained of Peters Bishoprike at Rome Read how Paule doth salute very many priuate persons when he writeth to the Romaines Three yeres after his Epistle made he was broght to Rome prisoner Luke telleth that he was receiued of the brethren and yet in all these is no mention at all of Peter which then by their stories was at Rome Belike he was proud as the Pope and Prelates be or els he woulde haue visited Paule Paule beyng in prison in Rome did write diuers Epistles in which hee expresseth the names of many whiche were in comparison of Peter but rascall personages but of Peter he speaketh neuer a word Surely if Peter had bene there this silence of hym had bene suspicious In the 2. Epistle to Tim. Paule complaineth that no man was with hym in his defence but al had left hym If Peter had bene then at Rome as they write then eyther Paule had belied hym or Peter had played his Peters part Luke 23. In another place how doth he blame all that were with hâ—m only Timothy excepted Therfore we may wel doubt whether Peter was at Rome B. as they prate for all this tyme long before they say that Peter was bishop there But I will not stirre vp coles in this matter If Rome bee the chiefe seate because Peter died there why should not Antioch be the second Why should not Iames Iohn which were taken with Peter to be as pillers Why I say shoulde not their seates haue honor next to Peters seate Is not this geare preposterous that Alexandria where Marke which was but one of the disciples was bishop should be preferred before Ephesus where Iohn the Euangelist taught and was bishop and before IerusaleÌ„ where not only Iames taught and died bishop but also Christ Iesus our Lord high priest for euer by whom beyng Maister I hope honour should be geuen to his chaire more theÌ„ to the chaire of his Chaplaines I need to speake nothyng how that Paule telleth Peters Apostleship to concerne rather circumcision or the Iewes therfore properly pertaineth not to vs. Neither do I need to bring in Gregorius the first bishop of Rome which was about the yere of our Lord. 600. who plainly in his works doth write that this title of Primacy to be head ouer all churches vnder Christ is a title meete and agreyng only to Antichrist and therfore he calleth it a prophane a mischieuous and an horrible title Whome should we beleeue now if we will neyther beleeue Apostle nor Pope If I should go about to tel how this name was first gotten by Phocas I should be too long I purpose God willing to set it forth at large in a worke which I haue begun of Antichrist if God for his mercies sake geue me life to finish it For this present therefore I shall desire your Ladyship to take this in good part If they wil needs haue the B. of Rome to be acknowledged for the head of the Church then will I vrge them that they shall
Gospellers begin now for the feare of afflictions to relent yea to turn to their vomite agayne thereby declaryng that though they goe from amongst vs yet were they neuer of vs for els they would haue stil taried with vs and neyther for gayne nor losse haue left vs either in word or deed As for their hart which vndoubtedly is double and therfore in danger to Gods curse we haue as much with vs as the Papists haue with them Backsliding of Gospellers and more too by their own iudgement For they playing wily beguile theÌ„seâ—ues thinke it enough inwardly to fauour the truth though outwardly they curry fauour What though with my body say they I doe this or that God knoweth my hart is whole with hym Ah brother if thy hart be whole with God why doest not thou confesse declare thy selfe accordingly by word and fact Either that which thou sayest thou beleeuest in thy heart is good or no. If it be good why art thou ashamed of it If it be euill why doest thou keepe it in thy hart Is not God able to defend thee Mistrusters of God Paul 33. aduenturyng thy selfe for hys cause Or will hee not defend hys worshippers Doth not the Scripture say that the eyes of the Lorde are on them that feare hym and trust in his mercy And whereto Forsooth to deliuer their soules from death and to feed them in the tyme of hunger If this be true as it is most true why are we afraid of death as though God could not comfort or deliuer vs or would not contrary to his promise Why are we afrayd of the losse of our goods as though God would leaue them that feare hym destitute of all good thyngs and so do agaynst his most ample promises Ah faith faith how few feele thee now a daye Luke 18. Lacke of fayth Full truâ—ly sayd Christ that hee should scarsly finde fayth when he came on earth For if men beleued theâ—e promises they would neuer do any thyng outwardly which inwardly they disallow No example of men how many soeuer they bee or how learned soeuer they be can preuaile in this behalfe for the paterne which wee must follow is Christ himselfe and not the more company or custome His word is the lanterne to lighten our steppes Psal. 118. and not learned men Company and custome are to be considered accordyng to the thyng they allow Learning to be followed so farre as it concurreth with Gods word Learned men are to be listened to and followed according to Gods lore and law for els the more part goeth to the deuill As custome causeth error and blindnes so learnyng if it be not accordyng to the light of Gods word is poison and learned men most pernicious The Deuill is called Daemon for his cunnyng and the children of this world are much wyser then the children of light in their generation and I knowe the Deuill and his dearlyngs haue alwayes for the most part Luke 16. more helpes in this lyfe then Christes Church and her children They the deuill and his Synagogue I meane haue custome multitude vnitie antiquitie learnyng power riches honour The Sinagogue of the deuill more furnished with wordly helpes then the Church of Christ. dignity promotions plenty as alwayes they haue had and shal haue coÌ„monly and for the most part vntill Christes commyng muche more then the true church hath presently heretofore hath had or hereafter shall haue For her glory riches and honour is not here her triall crosse and warrefare is here And therefore my deare hartes in the Lord consider these thyngs accordingly Consider what you be not worldlyngs What we be Where we be Amongest whoÌ„ we be but Gods children Consider where you be not at home but in a strange countrey Consider among whom ye are conuersant euen in the middest of your enemies and of a wicked generation and then I trust you will not much muse at affliction Which you cannot be without beyng as you be Gods children Affliction no straunge thing amongest Godâ— children in a strange country and in the middest of your enemies except you would leaue your captaine Christ and follow Sathan for the mucke of this mould rest and quietnes which he may promise you you in deed thinke you shall receiue it by doyng as hee would haue you to do my sweete hartes hee is not able to pay that he promiseth Peace and warre come from God riches and pouertie welth wo. The Deuil hath no power but by Gods permission If then God permit hym a little on your goods body or lyfe I pray you tell me what can much hurt you as Peter sayth you beyng followers of godlines 1. Pet. 3. Thinke you that God will not remember you in his tyme as most shall be to your comfort Can a woman forget the chyld of her wombe And if she should Esay 49. yet will not I forget thee sayth the Lord. Looke vpon Abraham in hys exile misery looke vpon Iacob Ioseph Moses Dauid the Prophets Examples of Patriarchâ—s and Prophets afflicted in this world Apostles and all the godly from the beginning and my good brethren is not God the same God Is he a chaungeling You haue heard of the pacience of Iob sayth S Iames and you haue seene the end how that God is mercifull pacient and long suffering euen so I say vnto you that you shall find accordingly if so be you be pacient that is if so be you feare hym Iacob 5. set his word before you serue him thereafter and if he lay his crosse on you you beare it with pacience the which you shall do when you consider it not according to the present sense but accordyng to the end Heb. 12. 2. Cor. 4. Therfore I hartily besech you out of my bonds which I suffer for your sake pray you myne owne sweete harts in the Lord that you would cleaue in hart and humble obedience to the doctrine taught you by me and many other my brethren For wee haue taught you no fables nor tales of men or our owne fantasies but the very word of GOD which we are ready with our lyues God so inhabling vs as we trust he will to confirme and by the sheading of our blouds in all patience and humble obedience to the superior powers to testifie and seale vp as well that you might be more certaine of the doctrine as that you myght be ready to confesse the same before this wicked world knowyng that if we confesse Christ and his truth before men hee will confesse vs before his father in heauen if so be we bee ashamed hereof for losse of lyfe friends or goods he wil be ashamed of vs before his father and his holy Angels in heauen He exhorteth to come from the Masse Therfore take heede for the Lordes sake take heed take heed and defile not your bodies or soules with this Romish and Antichristian
religion set vp amongest vs agayne but come away come away as the Angell crieth from amongst them in their idolatrous seruice Apoca. 18. lest you be partakers of their iniquitie Harken to your preachers as the Thessalonians did to Paule that is conferre their sayings with the scriptures if they sound not thereafter the morning light shall not shyne vpon them Esay 8. Vse much and hearty prayer for the spirite of wisedome knowledge humblenes meekenes sobrietie and repentaunce which we haue great need of because our sinnes haue thus prouoked the Lordes anger against vs but let vs beare his anger and acknowledge our faultes with bitter teares and sorowfull sighes and doubtles he will be mercifull to vs after his wonted mercy The which thyng he vouchsafe to do for his holy names sake in Christ Iesu our Lord to whome with the father and the holy ghost be all honour glory prayse and euerlastyng thankes from this tyme forth for euermore Amen Out of prison by yours in the Lord to commaund Iohn Bradford ¶ A letter to M. George Eaton ALmighty God our heauenly Father recompence aboundantly into your bosome my dearely beloued here and eternally A letter aâ— M. Bradford to M. George Eaton the good which froÌ„ him by you I haue continually receiued sithen my comming into prison Otherwyse can I neuer be able to requite your louing kindnesse here then by praying for you and after this lyfe by witnessing your fayth declared to me by your fruits wheÌ„ we shall come and appeare together before the throne of our Sauiour Iesus Christ whether I thanke God I am euen now a goyng euer looking when officers wyll come satisfie the precept of the Prelates wherof though I can not complayne because I haue iustly deserued an hundreth thousand deaths at gods hands by reason of my sinnes yet I may and must reioyce because the Prâ—lates do not persecute in me myne iniquities but Christ Iesus his veritie so that they persecute not me they hate not me but they persecute Christ they hate Christ. And because they can do hym no hurt for he sitteth in heauen The Prelates persecute and hate the Martirs not for their iniquities but for hatred of Christ of his veritye in them and laugheth them and their deuises to scorne as one day they shall feele therfore they turne their rage vpoÌ„ his poore sheepe as Herode their father did vpon the infants Math. 2. Great cause therefore haue I to reioyce that my dere Sauiour Christ wil vouchsafe amongst many to chuse me to be a vessel of grace to suffer in me which haue deserued so often iustly to suffer for my sinnes that I might be most assured I shall be a vessell of honour in whom he will be glorified Therfore my right deare brother in the Lord reioice with me geue thankes for me and cease not to pray that God for his mercies sake would make perfect the good he hath begun in me And as for the doctrine which I haue professed and preached I do confesse vnto you in writing as to the whole world I shortly shall by gods grace in suffering Iohn Bradford geueth testimony of his doctrine that it is the very true doctrine of Iesus Christ of his Church of his Prophets Apostles and all good men so that if an Angell should come from heauen and preach otherwise the same were accursed Therefore wauer not deare hart in the Lord but be confirmed in it and as your vocation requireth wheÌ„ God so will confesse it though it be perillous so to do The end shall euidently shew an other maner of pleasure for so doyng then tong can tell Bee diligent in prayer and watch therein Use reuerent readyng of Gods worde Set the shortnesse of this tyme before your eyes and let not the eternitie that is to come depart out of your memory Practise in doing that you learne by reading and hearing Decline from euill and pursue good Remember them that be in bondes especially for the Lordes cause as members of your body and fellow heires of grace Forget not the afflictions of Syon and the oppression of Ierusalem and God our Father shall geue you hys continuall blessyng thorough Christ our Lorde who guide vs as hys deare children for euer Amen And thus I take my Vale and farewell with you deare brother for euer in this present lyfe till wee shall meete in eternall blisse whether our good God and Father bryng vs shortly Amen God blesse all your babes for euer Amen Out of pryson this viij of February Your afflicted brother for the Lordes cause Iohn Bradford ¶ An other Letter to Maistresse Anne Warcuppe ALmighty God our heauenly father for his Christes sake encrease in vs fayth An 〈◊〉 letter Mistreâ— Anne 〈◊〉 by which we may more more see what glory and honour is reposed and safely kept in heauen for all theÌ„ that beleeue with the hart and confesse Christ his truth wyth the mouth Amen My dearely beloued I remember that once heretofore I wrote vnto you a Vale or a farewell vpon coniecture but now I write my farewel to you in this lyfe in deed vpon certaine knowledge My staffe standeth at the dore I continually looke for the shiriffe to come for me and I thanke God I am ready for him Now goe I to practise that which I haue preached Now am I climing vp the hill it wil cause me to puffe and blow before I come to the cliffe The hill is steepe and high my breath is short and my strength is feeble pray therfore to the Lord for me that as I haue now thorough his goodnes euen almost come to the toppe I may by his grace be strengthened not to rest till I come where I should bee Oh louing Lord put out thy hand and drawe me vnto thee for no man commeth but he whoÌ„ the father draweth See my derely beloued Gods louing mercy he knoweth my short breath great weakenes As he sent for Helias in a firy chariot so sendeth he for me for by fire my drosse must be purified that I may bee fine gold in his sight Oh vnthankfull wretch that I am Lord do thou forgeue me myne vnthankfulnes In deed I confesse right deare to me in the Lord that my sinnes haue deserued hell fire much more then this fire But loe so louyng is my Lord God 〈◊〉 the â—â—â—serued 〈◊〉 death of his to a gloâ—â—â—ous testiâ—â—â—niall of his truth that he conuerteth the remedy for my sins the punishment for my transgressions into a testimoniall of his truth and a testification of his veritie which the Prelates do persecute in me not my sinnes therfore they persecute not me but Christ in me which I doubt not will take my part vnto the very end Amen Oh that I had so open an hart as could so receiue as I should do this great benefite and vnspeakeable dignitie which God my father offreth to me Now
pray for me my dearely beloued pray for me that I neuer shrinke I shall neuer shrinke I hope I trust in the Lord I shall neuer shrinke for he that alwayes hath taken my part I am assured will not leaue me when I haue most neede for his truth and mercies sake Oh Lord help me Into thy handes I commend me wholy In the Lord is my trust I care not what maÌ„ can do vnto me Amen My dearely beloued say you Amen also and come after if so God call you Bee not ashamed of the Gospell of Christ but keepe company with him still He wyll neuer leaue you but in the midst of temptation will geue you an outscape to make you able to beare the brunt Vse hearty prayer reuerently read and heare Gods word put it in practise looke for the crosse lift vp your heads for your redemption draweth nye know that the death of Gods saints is precious in his sight Bee mery in the Lord pray for the mitigation of Gods heauy displeasure vppon our countrey God keepe vs for euer God blesse vs with his spirituall blessings in Christ. And thus I bid you farewel for euer in this present lyfe Pray for me pray for me for Gods sake pray for me God make perfect his good worke begun in me Amen Out of prison this vij of February Yours in the Lord. Iohn Bradford In the story of M. Bradford it was aboue rehearsed how a certaine Gentlewoman beyng in trouble by her father and mother for not comming to Masse sent her seruant to visite M. Bradford in prison Who tenderyng the wofull case of the Gentlewoman to the entent partly to confirme her with counsaile partly to relieue her oppressed mynd with some comfort directed this letter vnto her the contents whereof are these ¶ To a certaine godly Gentlewoman troubled and afflicted by her friends for not comming to the Masse I Wish vnto you right worshipfull and my dearely beloued sister in the Lord as to my selfe An other letter of M. Bradford a godly â—â—â—â—tlewoman Rom. 1. the continual grace and comfort of Christ and of his holy word through the operation of the holy spirit who strengthen your inward man with the strength of God that you may continue to the end in the faithful obedience of Gods gospel whereto you are called Amen I perceiued by your selfe the last day when you were with me how that you are in the Scholehouse and triall parlour of the Lord 1. Cor. 1. which to me is as the least it should be a great comfort to see the number of gods elect by you encreased which is in that state wherof God hath not called many as Paule saith And as it is a comfort to mee 1. Cor. 1. and 10. so should it be a confirmation vnto me that the Lord for his faithfulnes sake will make perfect and finish the good hee hath begun in you to the end If then your crosse be to me a comfort or token of your election and a confirmation of Gods continuall fauour my â—earely beloued how much more ought it to bee so vnto you Unto whom he hath not onely geuen to beleue but also to come into the trace of suffering for his sake and that not commonly of common enemies but euen of your owne father mother and all your frâ—ends I meane kinsfolks as you told me By which I see Christes wordes to be true How that he came to geue his childreÌ„ such a peace with him as the Deuill might not nor may abide therfore stirreth vp father and mother sister and brother rather then it should continue But my deare sister if you cry with Dauid to the Lord and complaine to him how that for conscience to him your father and mother haue forsaken you you shal heare him speake in your heart that he hath receiued you and by this would haue you to see how that he maketh you here lyke to Christ that elswhere in heauen you might be like vnto him whereof you ought to be most assured knowing that in time euen wheÌ„ Christ shall appeare you shal be lyke vnto hym For he wil make your body which now you defile not with Idolatrical seruice in goyng to Masse Iohn 3. 〈◊〉 3. 〈◊〉 10. 〈…〉 â— Tim. 2 lyke vnto his owne glorious and immortall body accordyng to the power whereby he is able to do all thyngs He wil confesse you before his father which doe not deny his veritie in worde nor deede before your father he wil make you to raign with him that now suffer for him and with him he wil not leaue you comfortles that seeke no comfort but at his hand though for a little tyme you be afflicted yet therein will hee comfort and strength you and at the length make you to be mery with hym in such ioy as is infinite and endlesse He wil wipe al the teares from your eyes he will embrace you as your deare husband he will after he hath prooued you crowne you with a crowne of glory and immortalitie such as the hart of man shall neuer be able to conceiue in such sorte as the thyng is He now beholdeth your stedfastnes and stâ—iuyng to doe his good will and shortly will hee shew you how stedfast he is and will be ready to do your will after that you haue fully resigned it to his will Pledge him in his cup of the crosse you shall pledge him in the cuppe of his glory Desire to drinke it before it come to the dregs whereof the wicked shall drinke and all those that for feare of the crosse and pledging the Lord doe walke with the wicked in betraying in fact and deed that which their hart embraceth for veritie The which thyng if you should do which God forbid then my deare Mistres and Sister in the Lord you should not onely loose all that I haue before spoken and much more infinitely of eternall ioy and glory but also be a cast away and partaker of gods most heauy displeasure in hell fire eternally and so for a little ease â—â—ke 11. which you cannot tell how long it wyll last to lâ—ose for euer and euer all ease and comfort For hee that gathereth not with me sayth Christ Cor ◠〈◊〉 12. Cor 10. as no Masse Gospelâ—er doth scattereâ—h abroad Accordyng to that we do in this body we shall receyue be it good or badde If of our words we shall be iudged to condemnation or saluation 〈…〉 Cor. 6. much more then of our factes and deedes You cannot be partaker of Gods religion and Antichrists seruice wherof the Masse is most principall You cannot be a member of Christes Church and a member of the Popes Church You must glorifie God not onely in soule and hart but also in body and deede You may not thinke that God requireth lesse of you his wyfe now then your husband dyd of you Iâ— both hart and body your husband would haue shall
to speake with me but yet I trust that I shall speake wyth you Iohn Bradford To these letters of M. Bradforde aboue specified here is also adioyned an other Letter of the sayde Bradforde wrytten to certaine of his faithfull friendes woorthy of all Christians to be read wherein is described a liuely comparison betweene the Olde man and the Newe Also betweene the Law and the Gospell containing much frutefull matter of diuinitie necessary for Christian consciences to read and vnderstand A letter of M. Bradford describing a comparison betweene the olde man and the newe c. A Man that is regenerate and borne of God the whiche thing that euery one of vs be A compaâ—ison betweene the olde man and the new by M. Bradford our baptisme the Sacrament of regeneration doth require vnder paine of damnation and therefore lette euery one of vs wyth the virgine Mary say be it vnto me O Lord according to thy word according to thy Sacrament of baptisme wherein thou hast declared our adoption and let vs lament the doubting hereof in vs striuing againste it as we shal be made able of the Lorde a man I say that is regenerate consisteth of two men as a man may say namely of the olde man and oâ— the newe man The old man The new man The olde man is like to a mighty Giant suche a one as was Goliath â—or his birth is now perfecte But the newe man is like vnto a little childe such a one as was Dauid for his birth is not perfect vntill the day of hys generall resurrection The old man therfore is more stronger lusty and stirring then is the newe man Why the olde man is stronger then the new because the birth of the newe man is but begun now and the old man is perfectly born And as the olde man is more stirring lustye and stronger then the newe man so is the nature of him cleane contrary to the nature of the newe man In what respect one man is both an old man and also a nâ—w man as being earthly and corrupt with Sathans seede the nature of the newe man being heauenly and blessed with the celestiall seede of God So that one man in as muche as he is corrupte wyth the seede of the Serpent is an olde man and in as muche as he is blessed with the seede of God from aboue he is a new man And as in as much as he is an old maÌ„ he is a sinner and an enemy to God so in as much as he is regenerat he is righteous holy and a frend to God the seede of God preseruing him from sinne so that hee cannot sinne as the seede of the Serpent wherewith hee is corrupt euen from his conception inclineth hym yea enforceth him to sinne and nothing els but to sinne So that the best part in man before regeneration in Gods sight is not onely an enemy but enmitie it selfe How one man may be called alwayes sinfull and alwayes iust One man therefore which is regenerate well may be called alwayes iust and alwaies sinneful iust in respect of Gods seede and hys regeneration sinnefull in respecte of Sathans seede and his first birth Betwixt these two men therfore there is coÌ„tinual conflict and warre most deadly The flesh and olde man by reason of his birth that is perfect Why the olde man oftentymes preuayleth agaynst the new man doth often for a time preuaile againste the newe man being but a child in comparison and that in such sorte as not onely other but euen the children of God them selues thinke that they be nothing els but old and that the spirite seede of God is lost and gone away where yet notwithstanding the truth is otherwise the spirite and the seede of God at the length appearing againe The old man so mightely preuayleth sometymes agaynst the new in the children of God that the spirite seede of God seemeth to be vtterly taken from them whereas in deede it is not so as afterwards to their great comfort they finde and feele and dispelling away the clouds which couer the sonne of Gods seede from shyning as the cloudes in the aire do the corporall Sunne so that sometimes a man cannot tel by any sense that ther is any Sunne the cloudes and windes so hiding it from our sight Euen so our cecitie or blindnes and corrupte affections do often shadow the sight of Gods sede in Gods children as though they were plaine reprobates Whereof it coÌ„meth that they praying according to their sense but not according to the truthe desire of God to giue them agayne his spirite as thoughe they had lost it and he had taken it away Which thing God nor dothe in deede although hee make vs to thinke so for a time for alwayes hee holdeth hys hand vnder his children in their falles that they lye not still as other doe whych are not regenerate And thys is the differeÌ„ce betwixte Gods children which are generate and elect before all times in Christe and the wicked cast awayes that the elect lie not stil continually in theyr sinne as doe the wicked but at the length doe returne agayne by reason of Gods seede which is in them hid as a sparkle of fire in the ashes as we maye see in Peter Dauid Paule Mary Magdalene and others For these I meane Gods children God hathe made all thinges in Christe Iesu to whom he hath geuen this dignitie that they should be hys inheritaunce and spouses Thys our inheritour Christe Iesus God wyth God light of lyght coeternall and consubstantiall wyth the Father and wyth the holy Ghoste to the ende that he myghte become our husbande because the husbande and the wyfe must be one body and flesh hath taken our nature vppon him communicating with it and by it in his owne person to vs all his children 1. Peter 1. his diuine maiestie as Peter sayth and so is become flesh of our flesh and bone of oure bones substantially As the wyfe is no sutable person but the husband so Christe being our husband let him enter the Action for our sinnes as we are become flesh of his flesh and bone of his bones spiritually al that euer we haue perteining to him yea eueÌ„ our sinnes as al that euer he hath pertaineth vnto vs euen his whole glory So that if Sathan should sommon vs to aunswere for oure dettes or sinnes in that the wife is no sutable person but the husbaÌ„d we may well bid him enter his action against our husband Christe and he will make him a sufficient aunswere For this ende I meane that we might be coupled and maried thus to Christe and so be certaine of saluation and at godly peace with God in our coÌ„sciences God hath geuen his holy worde which hath two partes as nowe the children of God do consist of two men one part of Gods word being proper to the old man the other part of gods
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
and the Archdeacon at Caunterbury the thirteenth daye of Iune The name of this Byshop was Richard Thorneton The Commissary was Robert Collins whome the Cardinall by his letters patent had substitute to his factor before his comming ouer to Englande The Archdeacon was Nicholas Harpsfield Under these a great sorte of innocent Lambes of Christ were cruelly entreated and slayne at Caunterbury amongest whome this foresayd Mayster Bland was one of the first â—he wordes â—f M. Bland 〈…〉 who as it is sayd being brought before the said Bishop and Colleagues whiche were Iohn Frankeshe Nicholas Sheterden Thomas Thacker Umfrey Middleton William Coker was examined of articles To whome it was obiected by the Commissarye whether hee beleue that Christ is really in the sacrament or no. c. To this he aunswered and sayd that hee beleeued that Christ is in the sacrament as he is in all other good bodies so that he iudged not Christ to be really in the sacrament Wherupon the day being Monday he was bid to appeare agayne vpon Wednesday nexte An other appearance and from thence he was deferred agayne to monday following being the xx Iune in the same Chapterhouse then to heare further what should be done in case he would not relent to theyr minde The whiche daye and place he appearing as before The last appearance of M. Bland before the Bishop of Douer and others was required to saye his minde playnely and fully to the foresayd articles being agayne repeated to him Whiche articles commonly and in course they vse to obiect to their Examinates which he wrought before them as here now followeth and need not much hereafter specially for that Countrey of Kent to be repeated ¶ Articles ministred by Richard Byshop of Douer to mayster Bland and likewise to the rest followyng after him 1. FIrste that thou arte of the Dioces of Caunterbury Articles oâ— Course ministred against M. Bland and so subiect to the iurisdiction of the Archbyshop there 2. Item that thou art a Christen man and doest professe the lawes of God and fayth of Christes Catholicke Church and the determination of the same 3. Item that all Parsons which teach preache beleeue affirme holde mayntayne or saye within the Dioces of Caunterburye otherwise then our holy mother y e church doth are excommunicate persons and heretickes and as excommunicate and heretickes ought to be named reputed and taken 4. Item that thou contrary to the Catholicke faith and determination of our mother holy Churche within the Dioces of Caunterbury hast openly spokeÌ„ mayntayned holden affirmed and beleued and yet doest hold maynteine affirme and beleeue that in the blessed Sacrament of the aultar vnder the fourmes of bread and wyne there is not the very bodye and bloude of our Sauioure Iesus Christ in substaunce but onely a token signe and remembraunce thereof and that the very body and bloud of christ is onely in heauen and no where els 5. Item that thou contrary to the Catholicke fayth and determination of our mother holye Churche hast wythin this Dioces of Caunterbury openly spoken sayde maintayned holden affirmed and beleued and yet doest holde maynteine affirme and beleue that it is agaynst Gods word that the sacrament of Christes Churche shoulde be ministred in an vnknowne tongue and that no man safely and with a safe conscience or without perill of sinne receiueth any sacrament ministred in any tongue that he vnderstandeth not 6. Item that thou contrary to the Catholicke fayth of our mother holy Church hast and yet doest hold opinion and say that is against Gods word that the sacrament of the aultar shoulde be ministred in one kinde and that no man may with a safe conscience so receiue it 7 Item that the premisses be true and that there is a common fame vppon them within the Dyoces of Caunterbury The aunsweres of Mayster Bland to the foresayd Articles 1. TO these articles M. Bland aunswearing agayne in order as they were obiected to him Aunswere to the first article out of the Register The Catholicke Church of Christ. The Catholicke Church of Antichrist sayth to the first graunting the same that he was a priest and of the Dyoces of Caunterbury 2. To the second also he aunswered affirmatiuely 3. Item to thirde hee aunswereth that the Article is true meaning the Catholicke Churche to bee Chrystes Churche 4. Item in the fourth Article as touching the first parte of the Article he doth confesse that he hath preached and taught it as it is contayned in the same And as touching the seconde parte of the article he doth confesse that he doth nowe also hold and say as he preached and taught before 5. Item to the fift article he graunteth 6. To the sixt hee hath preached held and doth holde as it is conteyned in the article 7. Item to the last article he graunteth the same c. This done and his aunsweres and confession taken respite was geuen hym yet a few dayes to deliberate with himselfe So the xxv day of the sayde moneth of Iune hee making his appearing agayne in the sayd Chapterhouse there openly and boldly withstoode the authoritie of the Pope whereupon his sentence was read and so he condemned and committed to the secular power Touching the forme and tenor of the sentence M. Bland denyeth the Pope M. Bland condemned because all theyr sentences of course agree in one read before in y e historye of Maister Rogers ¶ The prayer of Maister Bland before his death THe Lorde Iesus for whose loue I doe willingly leaue thys life A prayer of M. Bland and desire rather the bitter death of this crosse wyth the losse of all earthly thinges then to abide the blasphemye of thy holye name or els to obey man in breaking thy Commaundements thou seest Oh Lord that where as I might liue in worldly wealth to worship false Gods and honoure thy enemye I chose rather the tormentes of this body and losse of this my life and haue counted al thinges but vile dust and dung that I might winne thee Which death is more deare vnto me then thousands of gold and siluer Such loue Oh Lorde hast thou layde vp in my brest that I hunger for thee as the Deere that is wounded desireth the soyle Send thy holy comfort O Lorde to ayd comfort and strengthen this weake peece of earth whiche is voyde of all strength of it selfe Thou remembrest O Lorde that I am but dust and not able to doe any thing that is good Therefore O Lorde as thou of thy accustomed goodnes hast bidden me to this banket and counted me worthy to drinke of thine owne cup amoÌ„gst thine elect geue me strength against this element that as it is to my sight most â—â—kesome and terrible so to my minde it may be at thy commaundement as an obedient seruaunt sweete and pleasaunt and through the strength of thy holye spirite I may passe through the strength of this fire into thy bosome according
it musty our selues yet must we beleue it is sweete and then pay them well for theyr so saying and all is safe But I might saye agayne What sir be ye wiser then Christ and God hys father or the holy Ghost What wiser then the Prophetes and the holy Apostles and all the holye Martyrs I pray you sir where had you your high learning It is higher thē God being in heauen is able to teache or haue ye set it lower in hell then euer Christ durst to venter For it is some straunge learning belike that Christ nor his Apostles could neuer attaine to the knowledge of it But vayne men are neuer without some shift For peraduenture they will not be ashamed to saye that Christ cōming on his fathers message did forget half his errād by the way For I dare say the greater halfe of theyr ceremonyes were neuer commaunded by Christ Yea I doubt it would bee hard to finde one in the Churche perfectly as hee lefte so Romishly hath Antichrist turned the church vpsidedown for lukers sake Beloued Mother as I oftentymes sayde vnto you euen so now I beseeeche you from my very hart roote in Christ to consider your owne soules health is offered you doe not cast it off we haue not long time here Why should we deceiue our selues either for ease of our fleshe or for the winning of this worldes treasure I know that some will say to you why should wee condemne our fathers that liued thus God forbid that wee shoulde condemne any that did according to their knowledge But let vs take heede that they condemne not vs for if they had hearde the word as we haue and had bene warned as wee haue it is to bee thought that they would more thankefully haue receaued it thē we do The fathers that heard no better are not to be condemned but rather will condemne vs that heare and receaue it not yea they were more faythfull in that they knewe then many now are Therefore they shall be our condemnation if wee doe not embrace this grace offered vs. And surely looke how many of them God will accept and saue those shall wee neuer see nor haue any part among them for our disobedience is more great then their ignoraunce Wherefore if we will meete our fathers in blisse and ioye let vs not refuse his mercye offered more largely to vs then to them euen according to Christes promise which sayd after such great ignoraunce as to seek hym from country to country and finde him not Yet shall the Gospel sayth he be preached in all the world and then shall the ende come And now let vs knowe the time of our visitation and not turne backe agayne seeing we are once deliuered for surely God will not beare it at our handes to turne backeward Gods visitation not to be refused Oh remember Lots life God must needes punish out of hand our shamefull backesliding eyther with induration and hardnes of hart so that they shall persecute his Churche and true seruauntes or els reward it with open vengeaunce and plagues And therefore good mother accept this my simple letter as a fruite of my loue obedience to you Would God we might be so knitte in fayth trust in Gods word and promises here in this lyfe as wee myght together enioye the blisse and consolation of eternall lyfe which I desire and seeke aboue all worldly treasure as ye partly know If I woulde seeke the good will of men contrarye to my conscience I could make some my frendes whiche now peraduenture are ielous ouer me amisse Experience how Gods Martyrs seeke not the world But I thanke God let them waye the matter betweene God and theyr consciences and they haue no iust cause so to do neuerthelesse I would they would yet refrain and put theyr matter and myne into the euen ballaunce of gods most holy worde there to be wayed by the mynde of the holye Ghost expressed vnto vs by the holy Patriarckes and Prophetes and by Iesus Christ our onely Sauiour and Mediatour and by his holy Apostles and then I doubt not but our matter shall be ended with peace and ioyfulnes of hart whiche God graunt vs for his mercies sake Amen Your owne childe Nicholas Shetterden prisoner for the trueth in Westgate 1555. A letter to his brother VVater Sheterden My vncle hath bene with me made great promises and great threates also I Wishe you healthe in Christe true knowledge of hys word a faithful obedient hart vnto y e same It is shewed me my brother y t yee willed me by a letter made to a frend of yours to perswade with me that I shoulde be ruled by mine Uncle which saith he wil bestow his goods very largely vpon me If I shoulde not stand to highe in mine own conceipt But my good brother I trust ye doe not iudge so euill of me that I should haue a fayth to sell for money For though he or you were able to geue me the treasure of the whole countrey yet I thanke my Lorde God I do iudge it but an heape of dongue in respecte of y e treasure hid w tin yet I do esteme a buckle of your shoe if it come with good wil. And for to be counselled and ruled by him or you or any other my frends I do not neither haue refused it if they require no more of me then my power that which belongeth to mortall men But if they require of me any thing which pertayneth to God onely there is neither high nor low frend nor foe I trust in God shall get it of me nor yet the Aungels in heauen For though I be not learned as the vayne men of the world call learning yet I thanke my Lorde God So should he haue 2. bodyes at once one glorified and an other mortall No order nor reason in the popes doctrine I haue learned out of Gods booke to know God from his creatures and to know Christ from hys sacramentes and to put a difference betweene the merites of Christes Passion and hys Supper a difference betwene y e water of Baptisme and the holy Ghost and not to mixe and mingle all thinges confusely together so that if one aske me a question or a reason of my fayth I must say thus I beleeue as holy Church beleeueth if he aske me what is the order of that fayth I should be so ignoraunt that I could not discerne God from his creatures nor Christ from his sacramentes If I should so monstrously vtter my faythe that I were not able to iudge betweene Christes byrth and his buriall nor which were first of his mortification and hys glorification who would beleue that my faith wer sound For some affirme that Christ did not geue to his Apostles a mortall and a passible bodye but an immortall glorified body so that he should haue a glorified bodye before his death so his glorification was before
helpe towardes his children vseth an other way He ceaseth to be beneficiall vnto them to minister vnto theÌ„ fatherly correction he geueth them ouer vnto them selues sufferyng them to lyue as they lust them selues But we trust to see better of you my dearely beloued and that ye lyke very Gadarenites Heb. 6. Math. 8. for feare to lose your wordly substance or other delites of this lif wil not banish away Christ his gospell from amongest you Actes 1â— 2. Tim. â— 2. Tim. â— but that ye with al diligence of mind wil receiue y e word of god taught you by such ministers as now when persecution ariseth because of y e word are not ashamed of the testimony of our Lorde Iesus but are content to suffer aduersitie with the Gospel therein to suffer trouble as euil doers euen vnto bondes And if ye refuse thus to do Actes 1â— The moâ—â— preachiâ—â— with 〈◊〉 followiâ—â— draweth greater 〈…〉 God 's 〈◊〉 your owne bloud wil be vpon your owne heades And as ye haue had plenteous preaching of the Gospel more then other haue had so shall ye be sure if ye repent not and bring forth fruites worthy of repentaÌ„ce to be sorer plagued to receiue greater vengeaunce at Gods hand then others and the kyngdome of God shal be taken from you and be geuen to an other nation which will bring forth the fruites thereof Wherfore my dearely beloued in Christ take good heede to your selues ponder well in your mindes how fearefull and horrible a thing it is to fal into the haÌ„des of the liuing God And see that ye receiue not the worde of God in vaine but continually labour in fayth and declare your fayth by your good workes which are infallible witnesses of y e true iustifying fayth which is neuer idle but worketh by charitie And see that ye continually geue yourselues vnto all maner of good workes amongest the which the chiefest are to be obedient to the Magistrates sith they are the ordinaunce of God whether they be good or euil Iames â—â— Gala. 5. Tit. 2. Rom. 13 Actes 5â— vnles they commaunde Idolatry and vngodlines that is to say thinges contrary vnto true Religion For then ought we to say with Peter We ought more to obey God then man But in any wyse we must beware of tumult insurrection rebellion or resistaunce The weapon of a Christian in this matter Ephe. 6 ought to be the sword of the spirite which is Gods word and prayer coupled with humilitie and due submission Iohn 1â— Iob. 35. Rom. 1â— and with readynes of hart rather to dye then to do any vngodlynesse Christ also doth teach vs that al power is of God yea eueÌ„ the power of the wicked which God causeth often tymes to raigne for our sinnes disobedience towards him and his word Whosoeuer then doth resist any power doth resist the ordinaunce of God and so purchase to him selfe vtter destruction and vndoyng We must also by al meanes be promoters of vnity peace and concorde We must honour and reuerence Princes 1. Pet â—â— Ephe. â—â— 1. Tim. â— and all that be in authoritie and pray for them and be diligent to set forth their profite and commoditie Secondly we must obey our parents or them that be in their rowmes be careful for our housholds that they be prouided for fed not onely w t bodely foode but muche rather with spirituall foode which is the word of God Thirdly we must serue our neighbors by all meanes we can remembring well the saying of Christ Whatsoeuer ye woulde that men shoulde doe vnto you doe ye likewise vnto them for this is the lawe and the Prophets Fourthly we must diligently exercise the necessarye worke of prayer for all estates 〈◊〉 for Sspanâ— Math. 5. â—â—â—beaâ—ing 〈◊〉 aduersaries â—â—tience in 〈…〉 〈…〉 Pet. 1. Actes 20. knowing that God therefore hath so much commaunded it and hath made so great promises vnto it and doeth so well accept it After these workes we must learne to know the Crosse what affection and minde we must beare towardes our aduersaries and enemies what so euer they be to suffer all aduersities and euils paciently to pray for them that hurt persecute and trouble vs and by thus vsing our selues we shal obtaine an hope certaintie of our vocation that we be the elect children of God And thus I commende you brethren vnto God and to the word of his grace This letter 〈◊〉 written 〈◊〉 yeare 〈◊〉 the moneth 〈…〉 which is able to builde further geue you an inheritaunce among al theÌ„ which are sanctified beseechyng you to helpe M. SauÌ„ders me your late Pastours and all them that be in bondes for the Gospels sake with your praiers to God for vs that we may be deliuered from all them that beleue not and froÌ„ vnreasonable and froward meÌ„ and that this our imprisonment afflictioÌ„ may be to the glory and profit of our Christian brethren in the world that Christ may be magnified in our bodies whether it be by death or by lyfe Amen Salute from me all the faythfull brethren because I write not seuerall Letters to them let them either 〈◊〉 or heare these my letters The grace of our Lord be with you all AmeÌ„ The xxviij of Iune by the vnprofitable seruauÌ„t of Iesus Christ and now also his prisoner George Marsh. Saue your selues from this vntoward generation Actes 2. Pray pray pray Neuer more neede An other Letter of the sayd George Marsh to certaine of his dearely beloued frendes at Manchester in Lancashire GRace be with you and peace from God ouâ— Father and from our Lord Iesus Christ. Amen An other godly letter of G. Marsh to them of Manchester After salutations in Christe to you with thankes for youre frendly remembraunces of mee desiring and wishing vnto you not onely in my letters but also in my daily praiers such consolation in spirite and taste of heauenly treasures that ye may therby continually worke in faith labour in loue perseueer in hope and be pacient in all your tribulations and persecutions euen vnto the ende and glorious comming of Christ these shal be eaâ—nestly to exhort and beseeche you in Christ as ye haue receyued the Lord Iesus Coloss. 2. Phil. 2. 1. Pet. 3. Math. 10. Luke 11. Aduersaries not to be feared Gods helpe alwayes ready with his Sâ—rsâ—antes euen so to walke rooted in him and not to be afraid of any terrour of your aduersaries be they neuer so manye and mighty and you on the other side neuer so fewe and weake for the battell is the Lordes And as in times past God was with Abraham Moses Isaac Dauid the Machabees and other fought for them and deliuered all their ennemies into their handes euen so hath he promised to be with vs also vnto the worlds end and so to assist strengthen and helpe vs that no man shal be able to
withstande vs. For as I was with Moses so will I be with thee sayth God and wil neuer leaue thee nor forsake thee Be strong and bolde neither feare nor dread for the Lord thy God is wyth thee whether soeuer thou goest Nowe if God be on oure side who can be against vs Iosua 2. Rom. 8. In this our spirituall warfare is no man ouercome vnles he traiterously leaue and forsake his captaine Spirituall cowardlynes either cowardly cast away his weapons or willingly yelde himselfe to his ennemies either fearefully turne his backe and flie Be strong therefore in the Lord deare brethren and in the power of his might and put on all the armour of God Ephe. 6. 2. Cor. 11.12 Actes 21. that ye may be able to stand stedfast against the craftie assaults of the deuill Now what weapons ye must fight withall learne of S. Paul a champion both much exercised and also most valiaunt and inuincible A Christian mans lyfe is a perpetuall warfare For we must thinke none other but that the life of man is a perpetuall warfare vppon earth as the examples of all godly men throughout all ages to declare The valiant warrior S. Paul being deliuered from the handes of the vngodly and that so many times and also from so many extreme pearils and dangers of death as he his owne selfe doth witnes is faine to commit him selfe in the ende to the rough waters of the sea The manifâ—â—â—e deliuerances of S. Paule be examples â—or our comfort where he was in great pearil and ieoperdie of his owne life yet was God alwaies to the great comfort of all that heare of it most ready to comfort and succour him and gloriously deliuered him out of all his troubles so that no manne that inuaded him could doe him any harme and in the ende he was compelled to saye I haue finished my course Actes 18. â— Tim. 4. Phil. 1. the time of my departing is at hand I long to be loosed and to be with Christ which is best of all most heartely desiring death These things be written for our learning and comforte and be to vs a sure obligation Rom. 15. that if we submit our selues to God his holy word no man shal be able to hurt vs and that he will deliuer vs from all troubles yea from death also vntil such time as we couet and desire to die Let vs therefore runne with patience vnto the battaile that is set before vs Heb. 12. Persecution foloweth Christian godlines 2. Tim. 3. and looke vnto Iesus the Captaine and finisher of our faith and after his example for the rewardes sake that is set out vnto vs patiently beare the crosse and despise the shame For all that will liue godly in Christ Iesu shall suffer persecution Christ was no sooner baptised and declared to the world to be the sonne of God Math. 3.4 Where Christ is Sathan there is alwayes ready Ephe. 6. but Sathan was by and by ready to tempte hym which thing we must looke for also yea the more we shall encrease in faith and vertuous liuing the more strongly will Sathan assault vs whom we must learne after the example of Christ to fight againste and ouercome with the holy and sacred Scriptures and worde of God which are our heauenly armour and sword of the spirite And let the fasting of Christ while hee was tempted in the wildernes be vnto vs an example of sober liuing not for the space of 40. daies as the Papists doe fondly fansie of their owne braines but as long as wee are in the wildernesse of this wretched life assaulted of Sathan Math. 4. The fast of Christ is to vs Example of sober liuing 1. Pet. 5. who like a roaring Lyon walketh about and ceaseth not seeking our vtter destruction Neither can the seruaunts of God at any time come stand before God that is leade a godly life and walke innocently before God But Sathan commeth also among them that is he daily accuseth finedeth fault vexeth Iob. 1.2 When the seruantes of God stand before him Sathan commeth also Math. 8. persecuteth and troubleth the godly for it is the nature and propertie of the deuill alwayes to hurt and do mischiefe vnlesse he be forbidden of God for vnlesse God do permit him he can do nothing at all not so much as enter into a filthy hogge but we are more of price then many hogs before God if we cleaue vnto his sonne by faith Let vs therefore knowing Sathans deceits and rancor walke the more warely and take vnto vs the shield of faith Ephe. 6. The shield of fayth The helmet of saluation The sword of the spirite wherewith we may be able to quench and ouercome all the fiery and deadly dartes of the wicked Let vs take to vs the helmet of saluation sworde of the spirit which is the word of God and learne to vse the same according to the example of oure graunde Captayne Christ. Let vs fast and pray continually For this frantike kinde of deuils goeth not out otherwise as Christ doeth teach vs but by faithfull praier and fasting whiche is true abstinence and sobernesse of liuing Math. 4. Math. 17. if we vse the same according to the doctrin of the gospell and worde of God Fasting is acceptable to God if it be done without hypocrisie that is to say â—f we vse it to this entent that thereby this mortall body and disobedient carcase maye be â—amed and brought vnder the subiection of the spirite Prayer and fasting True fast what it is How to fast without hipocrisie Abuse of fasting among Christians Esay 58. and againe if we fast to this intent that we maye spare wherewyth to helpe and succour our poore needie brethren This fast do the true Christians vse all the dayes of their life although among the common sort of people remaineth yet still that superstitious kinde of fasting which God so earnestly reprooueth by his Prophet Esay For as for true chastening of the body and abstaining from vice with shewing mercye towardes our needy neighbours we wil neither vnderstand nor heare of but still thinke with the Iewes that we doe God a great pleasure when we fast and that we then fast The Iewish maner of fasting reproued The Christians in superstitious fasting exceede the Iewes Mercy to the poore when we abstaine from one thing and fil our bellies with an other And verely in this poynt doth our superstition much excede the superstitioÌ„ of the Iewes for we neuer reade that they euer tooke it for a fast to abstaine from flesh and to eate either fish or white meat as they call it To fasting and praier must be ioyned almes and mercye towardes the poore and needie and that our almes may be acceptable vnto God three things are chiefly required First that we geue with a chearefull and ioyfull heart For the Lord loueth a chearefull geuer Secondly