hee was apprehended and put in prysonne by Iames Beton Archbyshop of Saint Andrews Who shortlye after caused a certaine Fryer named Walter Laing to heare hys confession To whom when Henry Forest in secreate confession had declared hys conscience howe hee thoughte maister Patrike to bee a good man and wrongfully to be put to deathe that his articles were true and not hereticall the Frier came and vttered to the Byshoppe the confession that hee hadde heard The Fryer vttereth the cōfessiō of Henry Forest. which before was not throughly knowne Whereupon it followed that his confession being brought as sufficiēt probation againste hym hee was therfore conuented before the Councel of the clergy and Doctors and there concluded to be an heretick equal in iniquitie with maister Patrick Hameltō there decreed to be geuen to the seculare Iudges to suffer death When the daye came of his death and that hee should first be degraded and was brought before the Cleargye in a greene place being betwene the castle of S. Andrewes and another place called Monymaill assoone as he entred in at the doore and sawe the face of the clergy perceiuing wherunto they tended he cryed wyth a loude voyce saying Fie on falshoode Fie on false Friers Phie on false Fryers reuealers of confession after this day let no man euer trust any false Friers contemners of Gods woorde and deceiuers of men And so they proceeding to degrade him of hys small orders of Benet and Collet he sayd wyth a loud voyce take from me not onely your owne orders but also youre owne baptisme meaning thereby whatsoeuer is besides that which Christ himselfe instituted whereof there is a great rablement in Baptisme Then after his degradation they condemned him as an heretike equall wyth M. Patrike aforesayd and so he suffered death for his faithful testimony of the truth of Christ and of his Gospell at the Northchurche stile of the Abbey Church of S. Andrewe to the entent that all y e people of Anguishe might see the fire and so might be the more feared from falling into the like doctrin whych they terme by the name of heresie Ex Scripto testimonio Scotorum Iames Hay bishop of Rose and commissioner of Iames Beton Archbishop of S. Andrews M. Iohn Spens Lawyer Iames Hamelton brother to M. Patrike Katherine Hamelton A wife of Lieth Dauid Straton M Norman Gurlay Wythin a yeere after the martyrdome of Henry Forest or there about Iames Hamelton Katherine Hamelton his sister A wife of Leith persecuted Dauid Stratō Norman Gurley Martyrs was called Iames Hamelton of Kynclitgowe his sister Katherine Hamelton the spouse of the captaine of Dunbar also an other honest woman of Lieth Dauid Straton of the house of Lawristonne and M. Norman Gurlay These were called to the Abbey Church of Halyrowdhouse in Edenburghe by Iames Hay Bishoppe of Rose commissioner to Iames Beton Archbyshoppe in presence of King Iames the fift of that name who vppon the daye of theyr accusation was altogether clad in red apparell Iames Hamelton was accused as one that maintained the opynions of M. Patrick hys brother To whome the Kynge gaue counsaile to depart and not to appeare for in case hee appeared hee coulde not helpe him because the Byshops hadde perswaded hym that the cause of heresie dyd in no wise appertain vnto him and so Iames fledde and was condemned as an heretike all hys goodes and lands confiscate and disposed vnto others Catherine Hamelton his Sister appeared vpon the scaffolde and being accused of an horrible heresie to witte that her owne woorkes coulde not saue her shee graunted the same and after long reasoning betweene her and M. Iohn Spens the Lawyer shee concluded in this manner worke here worke there what kinde of working is all this A great heresie in the Popes church that no workes can saue vs but the workes of Christ. I knowe perfectly that no kinde of workes can saue me but only the workes of Christ my Lord and Sauiour The kyng hearing these words turned hym about and laught and called her vnto him and caused her to recant because shee was his aunt and shee escaped The woman of Leith was detected heereof that when the midwife in time of her labour bad her saye our Ladye helpe mee Shee cried Christe helpe mee Christe helpe mee in whose helpe I truste A great heresie to say◠Christ helpe 〈◊〉 our Ladye Shee also was caused to recant and so escaped without confiscation of her goods because she was maried Maister Norman Gurley for that he fayde there was no such thing as Purgatory and that the Pope was not a Byshop but Antichriste Agaynst Purgatorye and had no iurisdiction in Scotland Also Dauid Straton for that hee sayde there was no Purgatorie but the Passion of Christe and the tribulations of thys worlde and because that when M. Robert Lowson Uicare of Eglesgrig asked hys tieth fishe of hym hee did caste them to him out of the boate so that some of them fel into the Sea therefore he accused hym as one that shoulde haue sayde that no tithes should be payed These two because after great sollicitation made by the kynge they refused to abiure and recant were therefore condemned by the Byshop of Rose as heretickes and were burned vpon the greene side betweene Leith and Edenburgh to the entent that the inhabitants of Fiffe seeing the fire might be stricken with terrour and feare not to fall into the lyke Ex eodem Scripto ¶ And thus muche touching those Martyrs of Scotland which suffered vnder Iames Beton Archbishop of S. Andrewes After whom succeeded Dauid Beton in the same Archbyshoprike vnder whom diuers other were also martired as hereafter God willing in their order shall appeare Iohn Lōgland Byshop of Lincolne Rowland Vicare of great Wickam the Byshops Chaplen Thomas Harding an aged father dwelling at Chesham in Buckinghamshire At Chessham in Buckingham An. 1532. Thom. Harding dwelling at Chesham in the Countie of Buckingham with Alice his wife was firste abiured by William Smith Byshop of Lincolne an 1506. with dyuers other moe which the same time for speaking agaynst Idolatrie and superstition were taken and compelled some to beare fagots some were burned in the cheeke with hote irons some condemned to perpetuall prison some thrust into Monasteries and spoyled cleane of all theyr goodes some compelled to make pilgrimage to the great blocke otherwise called our Lady of Lincolne some to Walsingam some to Saint Romuld of Buckingham some to the roode of Wendouer some to S. Iohn Shorne c. of whōe mention is made in the Table before beginning pag 821. Of this Thomas Harding much rehearsall hath bene made before Tho. Harding martir as in the pages 821.822.823 First this Thomas Harding with Alice his wife being abiured and enioyned penance with diuers other moe by William Smith Bishop of Lincolne afterward by the sayd Byshop was released againe in the yeare of our
in so doing they might peraduenture geue occasion of adultery and fornicatioÌ„ For those holy men did theÌ„ vse this cautele and moderation in religion that wheÌ„ they treated any thing concerning instructioÌ„ and edification of the people The spirite of lenitye requyred in Bishops and would haue them styrred vp to a better life by godly instructions they would rather perswade things to be obserued with patience and lenity then commaund with rigour and authority neither would they compell any man to theyr obedience agaynst his will Whose examples you also folowing which succeede in their rowme and name do you not lay vpoÌ„ vs infirme persons such importable burtheÌ„s lest you be partakers with the Pharisyes and lawyers of the Lords curse Who saith Luke 11. Woe to you lawyers which lay burthens vpon men which they can not beare Exod. 3. and you your selues touch not the burdens wyth one finger And least the cry of the children of Israel ascend vp to the Lord for the cruell dealing of them which are ouerseers of the workes Read the CanoÌ„s of the Apostles Can. 22. Neither do you make such Eunuches which are so borne from theyr mothers wombe or such Eunuches which are violently made by men but rather those Eunuches which of theyr owne accord haue gelded themselues for the kingdome of heaueÌ„ Math. 19. Neither do you bring vpon the holy order of Gods ministers for vs only such an offence and sclaunder that for our wicked life you make the ministery to be despised of others while you wil not suffer them either to heare vs or to receiue the sacramentes of vs infaming therby our lend life causing the sauor of vs to stinke before Pharao his seruants Wherin it semeth to vs that you deale not soundly vprightly if a man may so say I pray you take it in good worth Exod 5. that I speak also to be agaynst y e authority of Gods word the canonicall constitutions which you doe where as the Lord sayth by Moses the lawgeuer the shame of thy mother thou shalr not disclose her ignominy thou shalt not discouer Our mother is y e church y e sonnes of this mother be all the faythfull Leuit. 18. which name yet most fitly is appropriate vnto priestes for they do beget y e faythfull both by y e word of preaching sacrameÌ„t of baptisme Was not he to be couÌ„ted a right mother who sayd my litle children of whom I trauell in byrth agayne The shame ignominy of our mother what is it but the reproueable conuersation of the life of priests which shame ignominy is theÌ„ reueiled Gal. 4. wheÌ„ y e life of priests is publickly infamed Which thing you do y e discouer notify vnto men our fragility lying before as hyd couered because before it was not known for the same you bring y e holy ministery misteries of god into coÌ„teÌ„pt hatred as though the polluted life of other did any thing pâ—rtaine thereto to pullute the same as though our vncleannes did any thing blemish theÌ„ or diminish the purenes therof where as the Psalmist sayth Psal. 18. The law of the Lord is pure and immaculate Or as though they were any whitte polluted by our infection which do receiue the sayd misteries either by our mouth or by our ministery Which if you graunt to be so then the Lord would neuer haue spokeÌ„ so to his disciples the people touching the Phariseis saying Whatsoeuer they bid you obserue that obserue and do And agayne if it were so the Lord would not haue seÌ„t forth Iudas whom he knew should betray him Math. 23. The wickednes of the Ministers make not the ministery worse with the other Disciples to preach neither would haue committed to him the power of working myracles of geuing health nor admitted him to the Communion of the Supper And if our impurity shuld infect our holy misteries or ministrations and make them worse that heare and receaue the same then the Lord would neuer haue touched the Leper whom he had healed neither woulde he haue kissed hym neyther would haue eaten with Symon an other Leper neyther would haue suffered his feet to be kissed and with the teares to be washed and with the heare to be dryed his head to be annoynted of Mary the sinner Therfore the holy Canons haue thus decreed that no man which rightly receiueth the Lordes Sacramentes of an heretique shoulde be therefore any thing corrupted by his hereticall pranity nor the sayd Sacramentes shoulde be any whitte distayned by the infection of him Whereupon the Church of Rome in a certayne Epistle directed vnto Anastasius the Emperour by Anastasius the Pope did so ordeine and write that none of all them whom Acatius did baptise or whom he ordeined Canonically to be priestes or Leuites shoulde be any thing hurt by the name of the sayd Acatius so that thereby the Sacramentes which by him were ministred should seme the lesse firme and effectuall For the sacrament of Baptisme also being ministred of an adulterer or a thiefe which God forefend to be in the Church doth come vnto the receiuer neuer a whit the worse What meant that voyce which sounded by the Doue but that it excluded all euill and impurity of the corruption of man Math. 3. in the which it is declared and sayde This is he which baptiseth c. For if the beames of this visible Sunne passing by the filthy places receiue no spot of filthinesse thereby much more the grace of him which made this visible Sunne is not tyed to any worthinesse of our workes What soeuer therfore any minister of the Church worketh in his functioÌ„ to the behoofe of the people all that taketh his effecte by the operation of God Thus witnesseth Paule by whom Christ speaketh I haue planted and Apollo hath watered but it is the Lord that hath geueÌ„ the encrease God regardeth not so much who or what maner of person doth preach but that he so preach that he may confirme theÌ„ that be nought and cause them to preache well of Christ. For such is the operation of Gods mighty grace Cor. 3. that by euill men he winneth good men and by reprobate and wicked persons he getteth and gathereth together those that be good By these and such other reasons and authorities aboue alledged you ought to be perswaded neyther to abandon vs that be marryed from the administration of diuine seruice nor yet to excommunicate such to whom the matter nothing perteineth from the communion thereof And if we be euill we are euill to our selues and hurt our selues more then others And such as you suppose peraduenture to be vitious yet may haue some good thing inwardly whiche you know not of For many there be whom you iudge to be incontinent which liue more chastly then they whom you so greatly extoll for their continency 1. Cor.
of loue to God but to get a liuing thereby and for a worldly purpose and had leauer otherwayes liue then do I that office which God hath put me in and yet please not God my selfe c. Moreouer howsoeuer he preach he hath not to reioice in that he preacheth But if he preach willingly with a true hart of conscience to God then hath he his reward that is then feeleth he the earnest of eternall life and the working of the spirite of God in him And as he feeleth Gods goodnes and mercy so be thou sure he feeleth his owne infirmitie weakenes and vnworthines and mourneth and knowledgeth hys sinne in that the hart will not arise to worke wyth that ful lust and loue that is in Christ our Lord. And neuerthelesse is he yet at peace with God through faith trust in Christ Iesu. For the earnest of the spirit that worketh in him testifieth and beareth witnes vnto his hart that God hath chosen him and that his grace shall suffice him whyche grace is now not idle in him In his workes putteth hee no trust Now thou that ministrest in the kitchen and art but a kitchen page receiuest all things of the hand of God knowest that God hath put thee in that office submittest thy selfe to his will and seruest thy maister not as a man but as Christ himselfe with a pure hart according as Paule teacheth puttest thy trust in God and with him seekest thy reward Moreouer there is not a good deede done but thy hart reioiceth therein yea when thou hearest that the word of God is preached by this Apostle and seest the people turne to God thou consentest vnto the deede thy harte breaketh out in ioy springeth and leapeth in thy brest that God is honoured and in thine hart doest the same that the Apostle doth and happly with greater delectation and a more feruent spirit Now he that receaueth a Prophete in the name of a Prophet shall receiue the reward of a Prophet That is he that consenteth to the deede of a Prophet and maintaineth it the same hath the same spirite and earnest of euerlasting life which the Prophete hath and is elect as the Prophet is No difference of men before God in respecte of deedes but onely in respecte of fayth Now if thou compare deede to deede there is no difference betwixt washing of dishes preaching of the word of God But as touching to please God none at all For neither that nor this pleaseth but as farrefoorth as God hath chosen a man hath put his spirit in him and purified his hart by faith and trust in Christ c. 23. article 23. Ceremonies of the Churche haue brought the worlde from God fol. 86. Reade the place of Tindall Seeke the word of God in all thinges The place annexed and without the word of God doe nothing though it appeare neuer so glorious Whatsoeuer is done without the word of God that count Idolatrie The kingdome of heauen is within vs. Luke 7. Wonder therfore at no monstrous appearaunce nor at anye outwarde thing without the word For the world was neuer drawne from God but with an outward shewe and glorious appearance and shining of hypocrisie and of fained and vsurped fasting praying watching singing offering sacrificing halowing of superstitious ceremonies and monstrous disguising c. 24. article 24. Beware of good intentes They are damned of God fol. 87. 25. article 25. See thou do nothing but that God biddeth thee fol. 87. The words of Tindall out of the which these two articles are gathered are these Beware of thy good intente good minde good affection or zeale as they call it Peter of a good mind and of a good affection or zeale chidde Christ because he sayde that he must goe to Ierusalem and there be slayne But Christ called him Saâ—an for hys labour a name that belongeth to the Diuell and sayde that he perceiued not godly things but worldly Of a good intent and of a feruent affection to Christ the sonnes of Zebede would haue had fire to come downe from heauen to consume the Samaritanes but Christ rebuked them sayeng that they wist not of what spirit they were that is that they vnderstood not how that they were altogether worldlye and fleshly minded Peter smote Malchus of a good zeale but Christ condemned his deede The Iewes of a good entent and of a good zeale slew Christ and persecuted the Apostles as Paule beareth them record Rom. x. I beare them record saith he that they haue a feruent minde to Godward but not according to knowledge It is another thing then to do of a good mind and to do of knowledge Labour for knowledge that thou mayest knowe Gods will and what he would haue thee to do Our mind entent and affection or zeale are blinde and al that we do of them is damned of God and for that cause hath God made a testament betweene him and vs wherin is conteined both what he woulde haue vs to do and what he would haue vs to aske of him See therefore that thou do nothing to please God withall but that he commaundeth neyther aske any thing of him but that he hath promised thee c. 26. Churches are for preaching onely and not as they bee vsed now fol. 87. This Article conteyneth neyther errour nor heresie but is playne enough of it selfe to all them that haue their minds exercised in the scriptures of God 27. To worship God otherwise then to beleeue that he is iust and true in his promise is to make God an Idol fol. 87. Reade the wordes of Tindall with this Article God is honoured on all sides in that we count him righteous in all his lawes and ordinances and also true in all his promises Other worship of God is none except we make an Idoll of him c. 28. Pharao had no power to let the people depart at Gods pleasure fol. 95. 28. 〈◊〉 29. Our prelates in sinne say they haue power fol. 95. Reade the place in the wicked Mammon 29. 〈◊〉 out of y e which these two Articles are gathered S. Paule sayeth If thou confesse with thy mouth that Iesus is the Lorde and beleeue with thine hart that God raised him vp from death thou shalt be safe that is if thou beleeue he raised him vp againe for thy saluation Many beleeue that God is riche and almighty but not vnto themselues and that he wil be good to them and defend them and be their God Pharao for paine of the plague was compelled to confesse his sinnes but had yet no power to submit himselfe vnto the will of God and to let the children of Israell go and to lose so great profite for Gods pleasure As our prelates coÌ„fesse their sinnes saieng though we be neuer so euill yet haue we the power And againe the Scribes and the Phariseis say they sate in Moyses
Sacrament Yong. Now I haue you for before you said it was a figuratiue speache 〈…〉 speaâ—â—â—g of a 〈◊〉 hath 〈◊〉 perfect 〈◊〉 nor 〈◊〉 But a figure worketh nothing Ergo it is not a figuratiue speach A lyar ought to haue a good memorie Cran. I vnderstoode your Sophistrie before You by working vnderstande conuerting into the body of Christe but Christ wrought the Sacrament not in conuerting but in instituting Young Woe be to them that make Christ a deceiuer Did hee worke any other thyng then hee spake or the selfe same thing Cran. He wrought the sacrament and by these wordes he signified the effect Fes Yong. A figuratiue speach is no working thing ti But the speach of Christ is working no. Ergo it is not figuratiue Cran. It worketh by instituting not by conuerting Young The thing signified in the sacrameÌ„t is it not in that Sacrament Cran. â—â—were D. yonge 〈◊〉 Saint 〈◊〉 It is For the thing is ministred in a signe He followeth the letter that taketh the thing for the signe Augustine separateth the Sacrament from the thing The Sacrament sayeth he is one and the thing of the Sacrament an other Weston Sticke to thys Argument It is a figuratiue speach Ergo it worketh nothing Young But the speach of Christ is a working thing Ergo it is not figuratiue Cran. O howe many craftes are in this Argument they are meere fallacies I sayd not that the words of Christ do worke but Christ himselfe and he worketh by a figuratiue speache Weston If a figure worke it maketh of bread the bodye of Christ. Cran. A figuratiue speach worketh not West A figuratiue speach by your owne coÌ„fession worketh nothing But the speach of Christ in the supper as you graunt wrought somewhat Ergo. The speach of Christe in the Supper was not figuratiue Cran. I answer these are meere sophismes The figuratiue speach worketh not but Christ by the figuratiue speach worketh the Sacrament the speach doth not worke but Christ by the speache doth worke the sacrament I looke for Scriptures at your handes for they are the foundation of disputations Young Are not these wordes of scripture This is my body The word of Christ is of strength and by the Lordes wordes the heauens were made He sayd This is my body Ergo he made it Cranmer He made the Sacrament and I deny your Argument Young If he wrought nothing nothing is left there Hee sayde This is my body You say contrary to the Scriptures it is not the body of Christ and fall from the faith Cran. You interprete the scriptures contrary to all the old wryters and faine a straunge sense Yong. Ambrose De ijs qui initiantur sacris cap. 9. sayeth De totius mundiâ— operibus legisti quia ipse dixit facta sunt Ambros. De ij qui initiantur c. cap. 9. ipse mandauit creata sunt Sermo Christi qui potuit ex nihilo facere quod non erat non potest ea quae sunt in id mutare quae non erant 〈◊〉 enim minus est nouas res dare quam mutare naturas Sed quid argumentis vtimur suis vtamur exemplis incarnationisque exemplo astruamus mysterij veritatem Nunquid naturae vsus praecessit cum Dominus Iesus ex Maria nasceretur Si ordinem quaerimus viro mixta foemina generare consueuit Liquet igitur quod praeter naturae ordinem virgo generauit hoc quod conficimus corpus ex virgine est Quid hic quaeris naturae ordinem in Christi corpore cum praeter naturam sit ipse Dominus Iesus partus ex virgine Vera vtique caro Christi quae Crucifixa est quae sepulta est verè ergò illius Sacramentum est Clamat Dominus Iesus Hoc est corpus meum Ante benedictionem verborum coelestium alia species nominatur post consecrationem corpus significatur Ipse dicit sanguinem suum Ante consecrationem aliud dicitur post consecrationem sanguis nuncupatur Et tu dicis Amen hoc est verum est Quod os loquitur mens interna fateatur quod sermo sonat affectus sentiat That is Thou hast read of the workes of all the worlde that he spake the word and they were made he commaunded and they were created Can not the word of Christ which made of nothing that which was not chaunge those things that are into that they were not For it is no les matter to geue newe things then to chaunge natures But what vse wee Argumentes let vs vse hys owne examples and lette vs confirme the veritie of the mysterie by example of hys incarnation Did the vse of nature goe before when the Lord Iesus was borne of Marye If you seeke the order of nature coÌ„ception is wont to be made by a woman ioyned to a man It is manifest therfore that contrary to the * As Christ Iesus was conceaued agaynst the order of nature so in the instituting of this Sacrament the order of nature is not ot be sought order of nature a virgin did conceiue and this that we make is the body of the virgin What seekest thou heere the order of nature in y e body of Christe when against the order of nature the Lorde Iesus was conceiued of a Uirgine It was the true flesh of Christe whiche was crucified and which was buried therefore it is truely the sacrament of him The lord Iesus himselfe crieth This is my body Before the blessing of the heauenly wordes it is named another kinde but after the consecration the body of Christ is signified He calleth it his bloud Before consecration it is called an other thing after consecration it is called bloud and thou sayest Amen that is it is true That the mouth speaketh let the inward mind confesse that the word souÌ„deth let the hart perceiue The same Ambrose in his 4. booke of sacraments the 4. chap. sayth thus Panis iste Ambrosius lib. De Sacramentis cap. 4. panis est ante verba SacrameÌ„torum vbi accesserit consecratio de pane fit caro Christi Hoc igitur astruamus quomodo potest qui panis est corpus esse Christi consecratione consecratio igitur quibus verbis est cuius sermonibus Domini Iesu. Nam ad reliqua omnia quae dicuÌ„tur laus Deo defertur oratione petitur pro populo pro regibus pro caeteris vbi venitur vt conficiatur venerabile Sacramentum iam non suis sermonibus Sacerdos vtitur sed sermonibus Christi Ergò sermo Christi hoc conficit Sacramentum Quis sermo nempe is quo facta sunt omnia Iussit Dominus factum est coelum iussit Dominus facta est terra iussit Dominus facta sunt Maria. c. Vides ergo quam operatorius sit sermo Christi Si ergo tanta vis est in sermone Domini vt inciperent esse quae non erant quanto magis operatorius est vt sint quae erant in
doubtfull By grace sayth the scripture through promise to all and vpon all y t beleue and not by the law vpon them that do deserue For if it come by deseruing theÌ„ is it not of grace If it be not of grace Rom. 3. theÌ„ is it not of promise And contrariwise if it be of grace and promise then is it not of works sayth S. Paul Upon this foundatioÌ„ of Gods free promise and grace first builded the Patriarckes Rom. 11. kinges and prophets Upon the same foundation also Christ the Lord builded his church Upon the which foundation the Apostles likewise builded the Church Apostolicall or Catholicall This Apostolicall and Catholicke foundation so long as the Church did retayn so long it continued sincere and sound which endured a long seasoÌ„ after the apostles time But after in proces of yeares through wealth and negligence crept into the Church so soone as this foundation began to be lost came in newe builders which would build vpon a new foundation a new Churche more glorious which we call now the Church of Rome Who beyng not contented with the olde foundation and the head corner stone whiche the Lord by his word had layd in place therof they layde the ground worke vppon the condition and strength or the lawe and workes Although it is not to be denyed but that the doctrine of gods holy law and of good workes according to the same is a thing most necessary to be learned and followed of all men yet is not that y e foundation wherupon our saluation consisteth neither is that foundation able to beare vp the weight of the kingdome of heauen but is rather the thing which is builded vppon the foundatioÌ„ which foundatioÌ„ is Iesus Christ according as we are taught of Saint Paul saying 1. Cor. 3. No man can lay any other foundation beside that whiche is layde Christ Iesus c. But this auncient foundation with the olde auncient Church of Christ as I sayd hath bene now of long tyme forsaken in stead therof a new Church The doctrine of the church corrupted with a new foundation hath bene erected and framed not vpon gods promise his free grace in Christ Iesus nor vpon free iustification by fayth but vpon merits desertes of mens working And hereof haue they planted al these their new deuises so infinite that they cannot wel be numbred as masses trecenares diriges obsequies mattens and houres singing seruice vigiles midnightrising barefootgoing fishtasting lentfast imberfast stations rogations iubiles aduocatioÌ„ of saints praying to images pilgrimage walking workes of supererogation application of merites orders rules sectes of religion vowes of chastitie wilful pouerty pardons relations indulgences penaunce and satisfaction with auricular confession sounding of Abbaies building of Chappels geuing to Churches And who is able to recite all their laborious buildinges falsly framed vpon a wrong ground and all for ignoraunce of the true foundation whiche is the free iustification by fayth in Christ Iesus the sonne of God Moreouer to note The life and maners of the church corrupted that as this new founde Church of Rome was thus deformed in doctrine so no lesse was it corrupted in order of life deepe hipocrisie doing al thinges onely vnder pretenses and dissembled titles So vnder y e pretence of Peters chayre they exercised a maiestie aboue Emperours and kinges Under the visour of their vowed chastitie reigned adultery vnder the cloke of professed pouerty they possessed the goodes of the temporalty Habentes speciem pietatis sed vim eius abnâ—gantes 2. Tim. 3· Under the tytle of being dead vnto the world they not only reigned in y e world but also ruled the world vnder the colour of y e keyes of heaueÌ„ to hang vnder theyr girdle they brought all the states of the worldes vnder theyr girdle crept not onely into the purses of men but also into theyr consciences they heard theyr confessions they knew their secrets they dispensed as they were disposed loosed what them listed And finally when they had brought the whole world vnder theyr subiection yet dyd theyr pryde neyther cease to ascend neyther could their auarice be euer satisfied And if the example of Cardinall Wolsey and other Cardinalles and popes cannot satisfie thee I beseech the gentle Reader turne ouer the foresayd booke of the ploughmans tale in Chaucer aboue mencioned wher thou shalt vnderderstaÌ„d much more of theyr demeanour then I haue here described In these so blynd and miserable corrupt dayes of darcknes and ignoraunce The reformation of the Church necessary thou seest good Reader I doubt not howe necessary it was and high time that reformation of the Church should come which now most happily graciously began to worke through the mercifull and no lesse needfull prouidence of almightye God Who although he suffered hys Church to wander and start aside through the seduction of pride and prosperitie a long time yet at length it pleased his goodnes to respect hys people and to reduce hys church into the prestine foundation and frame againe from whence it was pitiously before decayed Whereof I haue now consequently to intreat intending by the grace of Christ to declare how and by what meanes first this reformation of the church began and howe it proceeded increasing by little and little into this perfection which now we see and more I trust shall see And herein we haue first to behold the admirable work of Gods wisedome The first beginning of reformatioÌ„ how and by what means For as the first decay and ruine of the church before began of rude ignoraunce lacke of knowledge in teachers so to restore y e church agayne by doctrine and learning it pleased God to open to man y e arte of printing the time wherof was shortly after y e burning of Hus and Hierome Printing being opened incontinent ministred to the Churche the instrumentes and tooles of learning knowledge which were good bookes and authors which before lay hid and vnknowne Printing the fountain of reformation The science of Printing being found immediately followed the grace of God whiche styrred vp good wittes aptly to conceiue the light of knowledge and of iudgement by which light darcknes began to be espied and ignoraunce to be detected trueth from errour religion from superstition to be discerned as is aboue more largely discoursed where was touched the inuenting of printing pag. 707. Vid. supra pag. 707. Furthermore after these wittes styrred vp of God folowed other more increasing dayly more and more in science in tongues and perfection of knowledge who now were able not onely to discerne in matters of iudgement but also were so armed and furnished with y e helpe of good letters that they did encounter also with the aduersary sustayning the cause defence of learning against barbaritie of veritie against errour of true religion against superstition In number of whom amongest many other here vnnamed
and because he shoulde not misdoubt anye fraude or iniurye herein he assured to him his warrant and promyse M. Luther accursed at Rome of the Pope M. Luther being thus prouided for his safeconduict by the Emperour after he had bene first accursed at Rome vpon Maundy Thursday by the popes censure shortly after Easter speedeth hys iourny toward the Emperour at Wormes Where the sayde Luther appearing before the Emperour and all the states of Germany how constantly he stoocke to the truth and defended hymselfe and aunswered his aduersaryes and what aduersaryes hee had here followeth in ful history with the actes and doings as there happened according as in our former edition partly was before described ¶ The actes and doynges of Martin Luther before the Emperour at the Citty of Wormes IN the yeare of our saluation .1521 about seuentene dayes after Easter Anno. 1521. Martin Luther entered into Wormes being sent for by the Emperour Charles the 5. of y e name c. who the first yeare of hys Empyre made an assemble of princes in the foresayd Cittie And whereas M. Luther had published three yeares before certayne propositions to be disputed in the towne of Wittenberge in Saxonie against the tyranny of the pope which notwithstanding were torne in peeces condemned and burned by y e papistes and yet by no manifest Scriptures nor probable reason conuinced the matter began to grow to a tumult vprore yet Luther mayntayned all this while openly his cause against y e clergy Luther is sent for to Wormes Wherupon it seemed good to certain y t Luther shoulde be called assigning vnto hym an Heraulde of armes with a letter of safe conduict by the Emperour and Princes Being sent for he came and was brought to the Knightes of the Rhodes place where he was lodged well entertayned and visited of many Erles Barons knightes of the order Gentlemen Priestes and the comminaltie who frequented his lodging til night To conclude he came contrary to the expectatioÌ„ of many as wel aduersaries as other For albeit he was seÌ„t for by the Emperours messenger and had letters of safeconduct yet for that a few dayes before his accesse his bookes were coÌ„demned by publique proclamations it was much doubted of by many y t he would not come and the rather for that his frendes deliberated together in a village nye hand called Oppenhime where Luther was first aduertised of these occurrentes many perswaded him not to aduenture him selfe to suche a present danger considering howe these begynninges answered not to the fayth of promise made Who wheÌ„ he had heard their whole perswasioÌ„ aduise he answered in this wise As touchyng mee Constancy in Luther since I am sent for I am resolued certainly determined to enter Wormes in the name of our Lorde Iesus Christe yea although I knew there were so many deuils to resist me as there are tyles to couer the houses in Wormes The fourth daye after his repayre a Gentleman named Ulricke of Pappenhim Lieutenaunt generall of the men at armes of the empire was commanded by the emperour before dynner to repayre to Luther and inioyne hym at foure of the clocke in the after noone to appeare before the Emperial maiestie the Princes Electors Dukes and other estates of the Empire to vnderstande the cause of his sendyng for Wherunto he willingly agreed as hys duetie was And after iiij a clocke Ulricke Pappenhim and Casper Sturm the Emperors Heraulde who conducted M. Luther from Wittenberge to Wormes came for Luther and accompanied him through the garden of the knightes of the Rhodes place to the Earle Palatines pallace and least the people should molest him that throÌ„ged in he was led by secrete stayres to the place where he was appointed to haue audience Yet manye who perceyued the pretence violently rushed in and were resisted albeit in vaint many ascended the galleries because they desired to behold Luther Luther is brought before the Emperour Thus standing before the Emperour the Electours Dukes Earles and all the estates of the Empire assembled there he was first aduertised by Ulricke of Pappenhim to keepe silence vntil such time as he was required to speake Then Iohn Eckius aboue mentioned Iohn Eckius propoundeth against M. Luther who then was the Bishop of Triers general officiall with a loude and intelligible voyce first in Latine then in Dutche according to the Emperours commaundement saide proponed this sentence in maner as ensueth or like in effect Martyn Luther the sacred and inuincible Emperiall maiestie hath enioyntd by the consent of all the estates of the holye Empyre that thou shouldest be appealed before the throne of his maiestie to the ende I might demaunde of thee these twoo poyntes First whether thou confessest these bookes here for hee shewed a heape of Luthers bookes written in the Latine and Dutch tongues and which are in all places dispersed intituled with thy name be thine and thou doest affirme them to be thine or not Secondly whether thou wylt recant and reuoke them and al that is contayned in them or rather meanest to stand to that thou hast written Then before Luther prepared to aunswere Mayster Ierome Scurffus a Lawyer of Wittenberge Hierome Schâ—â—â—ie required that the tytles of the bookes should be read Forthwith the foresaid Eckius named certayne of the bookes and those principally whiche were imprinted at Basill among the whiche he nominated his Comentaries vpon the Psaltar his booke of good works his Commentary vpon y e Lords prayer and diuers other which were not contentions M. Luthers aunswere After this Luther answered thus in Latine in dutch Two things are proponed vnto me by the Emperial maiestie First whether I will auouche for mine all those books y t beare my name Secondly whether I will maintayne or reuoke any thing that hytherto I haue deuised published Whereunto I wil answere as breifly as I can In the first I can do none other then recognise those bookes to be mine Luther refuseth to reuoke his bookes which lastly were named certaynely I will neuer recant any clause therof In the second to declare whether I will wholy defend or call backe any thing coÌ„prised in them forasmuch as there be questioÌ„s of faith y e saluation of the soule this concerneth y e word of God which is the greatest most excellent matter that can be in heauen or earth the which we ought duely euermore to reuereÌ„ce this might be accouÌ„ted in me a rashnes of iudgemeÌ„t euen a most dangerous atteÌ„pt Iâ— I wold pronouÌ„ce any thing before I wer better aduised coÌ„sidering I might recite something lesse then the matter importeth and more then the truth requireth if I did not premeditate y e whiche I would speake The which two thinges well considered doth set before mine eyes this sentence of our Lord Iesus Christ wherin it is said Whosoeuer shall deny me before meÌ„ I
to y e doctrine of the Gospell and the opinions of the auncient Fathers are to be iudged erroneous and reproued If then I shall reuoke these I can do none other but adde more force to theyr tyranny and open not onely wyndowes but wide gates to theyr impiety whiche is like to extend more wide and more licenciously then euer it durst heretofore And by the testimonie of this my retractation their insolent kingdome shal be made more licencious and lesse subiect to punishment intollerable to the cōmon people and also more confirmed and established especially if this be bruited that I. Luther haue done this by the authoritie of your most excellent maiestie and the sacred Romaine empyre Oh Lord what a couer or shadow shall I be then to cloke theyr naughtines and tyranny The rest or thyrd sort of my bookes are such as I haue written against certaine priuate and singular persons to wyt against such as with tooth and nayle labour to maintaine the Romish tyranny and to deface the true doctrine and religion which I haue taught and professed As touching these I playnly confesse I haue bene more vehemēt then my religion and professeion required For I make my selfe no Sainct and I dispute not of my life but of the doctrine of Christ. And these I cannot without preiudice cal back For by this recantacion it will come to passe that tyrannie and impietie shall raigne supported by my meanes and so shal they exercise crueltie against people more violently and ragyngly then before Neuertheles for that I am a man and not God I can none otherwise enterprise to defend my bookes He requireth to be instructed if he haue erred then did my verye Lorde Iesus Christ defende his doctrine Who being examined of his learning before Annas and hauing receiued a buffet of the minister sayd If I haue spoken euill beare witnesse of the euill If the Lord who was perfect and could not erre refused not to haue testimony geuē agaynst his doctrine Iohn 18. yea of a most vile seruaunt howe much the more then I that am but vile corruptiō and can of my selfe doe nothing but erre ought earnestlye to see and require if any will beare witnesse agaynst my doctrine Therfore I require for Gods mercy your most excellent maiesty your graces and right honorable Lordshyps or what so euer he bee of high or lowe degree here to lay in his testimony conuict my errours and confute me by the Scriptures either out of the Prophetes or the Apostles and I will be most ready if I be so instructed to reuoke any maner of errour yea and will be the first that shall cōsume mine owne bookes and burne them I suppose hereby it may appeare that I haue perpended Dissentions and diuisiōs folow the doctrine of Christ not for anye cause in the doctrine but in the aduersary and well weyed before the perils and daungers the diuisions and dissentions which haue risē throughout the whole world by reason of my doctrine wherof I was vehemently and sharply yesterday admonished Concerning which diuisions of mens minds what other mē do iudge I know not as touching my selfe I conceiue no greater delectation in any thing then when I behold discords and dissensions styrred vp for the word of God For such is the course and proceeding of the Gospell Iesus Christ sayth I came not to send peace but a sworde Math. 10. I came to set a man at varyance with his father And further we must thinke that our God is maruellous and terrible in his Coūcels least perhaps that which we endeuour with earnest study to atchieue and brynge to passe if we begynne first with condemning of hys worde the same rebound agayne to an huge sea of euill and least the newe raigne of this younge and bounteous Prince Charles in whome next after GOD we all conceaue singular hope be lamentable vnfortunate and miserably begunne I could examplify this with authorityes of the Scriptures more effectually Mans counsaile with out Gods worde and his feare be vnfortunate as by Pharao the King of Babylon and the Kinges of Israel who then most obscured the bright sunne of theyr glory and procured theyr own ruine when by sage councels they attempted to pacify and establish theyr Gouernementes and Realmes and not by Gods Counselles for it is he that intrappeth the wilye in theyr wylynesse and subuerteth mountaynes before they be ware Wherefore it is good and Gods worke to dreade the Lord. I speake not this supposing that so politique and prudent heades haue need of my doctrine or admonition but because I would not omit to profite my countrey and offer my duty or seruice that may tend to the aduancement of the same And thus I humbly commend me to your most excellēt maiesty and your honorable Lordships beseching you that I may not incurre your displeasures neyther be contemned of you Luther prouoked again to submit hym selfe through the pursute of my aduersaryes I haue spoken These wordes pronounced then Eckius the Emperors Prolocutor with a sterne countenance beganne and sayd that Luther had not aunswered to any purpose neyther it behoued him to call in question thinges in time past concluded and defined by generall Councels and therefore they required of him a playne and direct aunswere whether he would reuoke or no. Then Luther considering sayde he your soueraigne maiesty Luthers absolute aunswere and your honors require a playne aunswere thys I say and professe as resolutely as I may without doubling or sophistication that if I be not conuinced by testimonies of the Scriptures by probale reasons for I beleeue not the Pope neither his generall Councels which haue erred many times and haue bene contrary to themselues my conscience is so bound and captiued in these scriptures and word of God which I haue alledged that I will not nor may not reuoke any maner of thing considering it is not godly or lawfull to do any thing against cōsciēce Herevpon I stand and rest I haue not what els to say GOD haue mercy vpon me The princes consulted together vpon this answere geuen by Luther and whē they had diligently examined the same the prolocutor began to repell him thus Martin sayd he thou hast more immodestly aunswered Eckius againe replieth then beseemed thy person and also litle to the purpose Thou deuidest thy bookes into three sorts in such order as all that thou hast sayd maketh nothing to the interrogation proponed and therefore if thou haddest reuoked those wherein the greatest parte of thine errours is contayned the Emperours Maiesty and the noble clemency of other would haue suffered the rest that be sound to susteyn no iniury But thou doest reuiue and bringest to light againe all that the generall Councell of Constance hath condemned the which was assembled of all the nation of Germany now doest require to be conuinced with scriptures wherin thou errest greatly For what auayleth
honour which notoriously will be disteined The 3. cause if they which most excell in nobility and authority among the Germaines shall not bend all theyr power to expell these heresyes First for that they shall appeare to degenerate from theyr progenitors who being present at the condemnatioÌ„ of Iohn Hus of other heretickes are sayd some of theÌ„ with theyr owne hands to haue led Iohn Hus to the fire Secondly for that they or the greater part of theÌ„ approuing with theyr authority * This edict of the Emperor aboue touched pag. 827. was deuised and set out not knowing to diuers of the Princes there And semeth chiefly to be brought about by the Pope and his flatterers about him Looke more hereof in the story of Sledan Lib. 3. the emperiall edict set forth of late in coÌ„demnatioÌ„ of M. Luther now except they shall folow the execution of y e same shall be noted inconstant or may be thought to fauor the same seing it is manifest that they may easily exterminate him if they were disposed The fourth cause is the iniury wrought by Luther to them their parentes The 4. cause and progenitors for as much as their fathers progenitors and themselues also haue alwayes holden the same fayth which the catholick church of Rome hath appoynted contrary to which fayth Luther with his sectaryes now doeth holde saying that many thinges are not to be beleued which theyr foresaid aunceters haue holden to be of fayth it is manifest therfore that they be condeÌ„ned of Luther for infidels and hereticks and so consequeÌ„tly by Luthers doctrine all theyr foreelders progenitors which haue deceased in this our fayth be in hell for errour in fayth importeth damnation The fift cause to moue them is that they should wel aduise consider the end The 5. reason or cause whereunto all these Lutherians do teÌ„d * The doctrine of Luther tendeth against the vsurped power of the Sea of Rome Ergo the doctrine of Luther dissolueth all obedience due to Magistrates This consequent is to be denied for the power of Magistrates is of God and he that resisteth them resisteth God So is not the vsurped power of the Pope which is that vnder the shadow of Euangelicall liberty they may abolish all superiority and power For although at the first beginning they pretended onely to adnul and represse our power ecclesiasticall as being falsely tyrannously vsurped agaynst the Gospell yet for as much as liberty is all theyr foundation and pretence by the which liberty the seculer power and magistrates can not binde men by any commaundementes be they neuer so iust or so reasonable * If the Pope doe say that no preceptes of Magistrates do oblige vnder paine of mortall sinne he sayth not true if hee say that Luther so teacheth he belyeth Luther who teacheth al men to be subiects vnto Magistrates no man more to obey theÌ„ vnder paine of mortall sinne it is manifest that theyr scope is to enfeeble and infringe as much or more the seculer state also although couertly they pretend to salue it to the end that when the seculer Princes shall beleue this theyr working not to be directed against them but onely agaynst the vsurped domination of the church and churchmeÌ„ then the laity which commonly hath bene alwayes agaynst men of the Church holding with them shall suffer the Church-men to be deuoured Which done no doubt but * Who so coÌ„sidereth the doctrine of Luther De Libertate Christiana shal finde this to be a false slaunder For how is it like that he meaneth any rebellion who describing a Christian calleth him a seruant and an vnderling to all men they will afterward practise the like vpon the secular Princes and potestates which now they attempt agaynst our ecclesiasticall iurisdiction The sixte cause to mooue and perswade them agaynst Luther is this for them to consider the fruites which folow of that sect The 6. cause as slaunders offences disturbaunce robberyes murders * The cause why the Pope doth charge the Lutherians with sedition dyd ryse vpon this because one Franciscus Sickyngus a valiant man and a great fauourer of Luther dyd warre agaynste the Archbyshop of Triers for 〈◊〉 two certain persons froÌ„ 〈◊〉 which should haue 〈◊〉 and by his meanes did not seditions dissentions which this sect hath and dayly doth styrre vp through whole Germany Also blasphemyes * As for sclaunderous words 〈◊〉 tauntes with what face 〈◊〉 Pope charge Luther being 〈◊〉 so impudent and bytter as in 〈◊〉 his present letter is manifest to 〈◊〉 seene wherein he sheweth himâ—â—â—â— in his own colours what he is slaunderous wordes scoffing iestes and bitter tauntes whiche are euer in theyr mouthes Agaynst which vnles that they shall finde a present remedy it is to be feared least the desolation of Gods wrath will fall vpon Germany being so diuided or rather vpoÌ„ the Princes of Germany who hauing the sword geuen of God into theyr hands for the suppression of malefactors suffer such enormities amongst theyr subiectes Ier. 48. Cursed is he sayth the Prophet which doth the worke of the Lorde negligently and holdeth backe his sworde from the bloud of wicked doers The seuenth reason is The 7. cause or reason that the princes should consider how Luther vseth the same way of seducing the people of Christ as hath the venimous vyper * If the doings properties of Mahumet be rightly considered 〈◊〉 should be found so aptly to resemâ—lâ— hym as the pope him self He decâ—â—neth from the word of God seâ—teth vp an other lawe so doeth 〈◊〉 Pope Hee killeth and sleyeth 〈◊〉 contrary part so doth the Pope He holdeth Saluation by workes of 〈◊〉 law so doth the Pope And if Mahumet giue liberty of flesh so 〈◊〉 not Luther but the Pope both â—â—keth it and also dispenseth with 〈◊〉 same Mahumet would not haue 〈◊〉 Religion reasoned vpon no 〈◊〉 will the Pope Briefly as the 〈◊〉 Mahumet is deuided into many suâ—dry sorts of Religion and of Religâ—ous meÌ„ so hath the sect of the pope hys Friers Monks Nunnes Hermâ—â— and other swarmes of an infinite varietie Mahumet practised in deceiuing so many thousands of soules in permitting to them the libertye of those thinges which flesh desireth and afterward in exempting them from such thinges as be more sharp in the law but that Luther a litle more temperately handleth the matter whereby he may deceiue more effectually For Mahumet geueth licence to haue many wiues and to diuorce and mary other at their pleasure This Luther to drawe vnto him the fauor of nunnes monks and priests such as be lasciuious in flesh preacheth that vowes of perpetuall continencye be vnlawfull much lesse to be obligatory and therfore permitteth vnto theÌ„ that they may mary forgetting by the way what the Apostle writeth of youÌ„g widowes saying 1. Tim. 5. That when they waxe wanton agaynst Christ then will they marrye hauing
the Sacrament yet in all other states of doctrine they did accord as appeared in the Synode holdeÌ„ at Marpurge by prince Philip Lautgraue of Hesse which was in the yeare of our Lord. 1529. where both Luther and Zuinglius were present and conferryng together agreed in these Articles 1. On the vnitie and Trinitie of God The consent betweene Luther and Zuinglius in cases of doctrine 2. In the Incarnation of the word 3. In the passioÌ„ and resurrection of Christ. 4. In the Article of Originall sinne 5. In the Article of Fayth in Christ Iesu. 6 That this fayth commeth not of merites but by the gift of Cod 7. That this fayth is our righteousnesse 8. Touchyng the extreme word 9. Likewise they agreed in the Arricles of Baptisme 10. Of good workes 11. Of coÌ„fession 12 Of Magistrates 13. Of mens traditioÌ„s 14. Of Baptisme of infantes 15. Lastly concernyng the doctrine of the Lordes Supper this they did beleue and hold first that both the kyndes therof are to be ministred to the people accordyng to Christes institution and that the Masse is no such worke for the which a maÌ„ may obteine grace both for the quick and the dead Item that the Sacrament which they call of the altar is a true Sacrament of the body and bloud of the Lord. Item that the spirituall manducation of his body and bloud is necessary for euery Christen man And furthermore that the vse of the Sacrament tendeth to the same effect as doth the word geueÌ„ and ordeyned of the almightie God that thereby infirme consciences may be stirred to belefe by the holy Ghost c. Ex Paral. Abbat Vrsp. In all these summes of doctrine aboue recited Luther and Zuinglius did consent and agree Neither were their opinions so differeÌ„t in the matter of the Lordes Supper but that in the principall pointes they accorded For if the question be asked of them both what is the materiall substaunce of the Sacrament which our outward senses doe behold and feele they will both confesse bread and not the accidents onely of bread Further if the question be asked whether Christ be there present Luther Zuinglius agree in the presence only in the maner of the presence they diffâ—â— they will both confesse his true presence to be there onely in the manner of presence they differre Agayn aske whether the materiall substauÌ„ce layd before our eyes in the Sacrament is to be worshypped they will both deny it and iudge it Idolatry And likewise for transubstantiation and for the sacrifice of the Masse they both do abhorre and do deny the same As also the CommunioÌ„ to be in both kyndes administred they do both assent and graunt Onely their difference is in this concernyng the sense and meanyng of the wordes of Christ How wherein Luther and Zuinglius dissent in doctrine of the Lordes supper Luthers opinion in the SacrameÌ„t Zuinglius opinion in the Sacrament Hoc est corpus meum This is my body c. Which wordes Luther expoundeth to be taken nakedly and simply as the letter staÌ„deth without trope or figure and therfore holdeth the body and bloud of Christ truely to be in the bread and wine and so also to be receaued with the mouth Uldricus Zuinglius with Ioannes Oecolampadius and other moe do interprete these wordes otherwise as to be taken not litterally but to haue a spirituall meanyng to be expounded by a trope or figure so that the sense of these wordes This is my body is thus to be expouÌ„ded this signifieth my body and bloud Ex Ioan. Sled Lib. 5. With Luther coÌ„sented the SaxoÌ„s Ex Ioan. Sled lib. 5. With the other side of Zuinglius went the Heluetians And as tyme did grow so the diuision of these opinions increased in sides spread in farther Realmes and countreys the one part beyng called of Luther LutheriaÌ„s Lutherians Sacramentariâ—â— the other hauyng y e name of Sacramentaries NotwithstaÌ„dyng in this one vnitie of opinion both the Lutherians Sacramentaries do accorde agree Ex Paralip Abb. Vrsp. that the bread wine there present is not traÌ„substantiate into the body bloud of Christ as is sayd but is a true Sacrament of the body bloud But hereof sufficient touchyng this diuision betwene the Lutherans and Zuinglians In which diuisioÌ„ if there haue bene any defect in Martin Luther yet is that no cause why either the Papistes may greatly triuÌ„ph or why the Protestantes should despise Luther For neither is the doctrine of Luther touchyng the SacrameÌ„t so grosse that it maketh much with the Papistes nor yet so discrepaunt froÌ„ vs that therfore he ought to be exploded And though a full reconciliation of this difference caÌ„ not well be made as some haue gone about to do yet let vs geue to Luther a moderate interpretation if we will not make thinges better yet let vs not make them worse theÌ„ they be Lutherians and Zuinglians differ more in charitie then in doctrine let vs beare if not with the maner yet at least with the tyme of his teachyng and finally let it not be noted in vs that we should seeme to differre in Charitie more as Bucer sayd then we do in doctrine But of this hereafter more Christ willyng when we come to the history of Iohn Frith They which write the lyfe of Saintes vse to describe and to extoll their holy lyfe godly vertues and also to set forth such miracles as be wrought in them by God Wherof there lacketh no plenty in Martin Luther but rather time lacketh to vs and oportunitie to tary vpon them hauyng such hast to other things Otherwise what a miracle might this seeme to be for one man a poore Frier creepyng out of a blynd cloyster to be set vp agaynst the Pope the vniuersall Bishop and Gods mighty Uicare in earth to withstand all his Cardinals yea and to susteine the malice and hatred almost of the whole worlde being set against him and to worke that against the said Pope Cardinals and Church of Rome A notable miracle of God to ouerthrow the Pope by a poore Fryer which no King nor Emperour could euer do yea durst neuer attempt nor all the learned men before him could euer compasse Which miraculous worke of God I recount nothing inferiour to the miracle of Dauid ouerthrowing great Goliath Wherfore if miracles do make a Sainct after the Popes definition what lacketh in Martin Luther but age and tyme only to make him a Sainct who standing openly against the Pope Cardinals and prelates of the Church in number so many in power so terrible in practise so craftie hauing Emperours and all the Kings of the earth against him who teaching and preaching Christ the space of nine and twenty yeares could without touch of all his enemies so quietly in his owne countrey where he was borne die and sleepe in peace Three miracles noted in M. Luther In
the which Martin Luther first to stand against the Pope was a great miracle to preuaile against the Pope a greater so to die vntouched may seme greatest of all especially hauing so many enemies as he had Againe neither is it any thing lesse miraculous to consider what manifold dangers he escaped besides as when a certeine Iewe was appointed to come to destroy him by poison yet was it so the will of God that Luther had warning thereof before and the face of the Iewe sent to him by picture whereby he knew him and auoided the perill Another time as he was sitting in a certaine place vpon his stoole M. Luther miraculously preserued a great stone there was in the vault ouer hys head where he did sit which being stayd miraculously so long as he was sitting as soone as he was vp immediatly fell vpon the place where he sate able to haue crushed him all in peeces if it had light vpon him And what should I speake of his praiers which were so ardent vnto Christ that as Melancthon writeth they which stoode vnder his windowe where he stood prayeng might see his teares falling and dropping downe Againe with such power he prayed that he as himselfe confesseth had obteined of the Lord that so long as he liued the Pope should not preuaile in his countrey after his death sayd he let them pray who could M. Luther vehemeÌ„t mighty in prayer And as touching the maruelous workes of the Lorde wrought heere by men if it be true which is credibly reported by the learned what miracle can be more miraculous then that whiche is declared of a yong man aboute Wittenberge who being kept bare and needy by his father was tempted by way of sorcery to bargaine with the Diuell or a familiare as they call him to yeeld hymselfe body and soule into the Diuels power A miraculous worke of the Lorde in deliuering a young man out of the deuils daunger by Christian prayer vpon condition to haue his wish satisfied with money So that vpon the same an obligation was made by the yong man written with his owne bloud and geuen to the Diuell This case you see how horrible it was and how damnable now heare what followed Upon the sodeine wealth and alteration of this yong man the matter first being noted began afterward more more to be suspected and at length after long and great admiration was brought vnto Martin Luther to be examined The yong man whether for shame or feare long denied to confesse and woulde bee knowne of nothing Yet God so wrought being stronger then the Diuell that he vttered vnto Luther the whole substance of the case as well touching the money as the obligation Luther vnderstanding the matter and pitiing the lamentable state of the man willed the whole congregation to pray and he himselfe ceased not with hys praiers to labour so that the Diuell was compelled at the last to throw in his obligation at the window and bade him take it againe vnto him Which narration if it be so true as certeinely it is of him reported I see not the contrary but that this may well seeme comparable wyth the greatest miracle in Christes Church that was since the Apostles time Furthermore as he was mighty in his prayers so in his Sermons God gaue him such a grace that when hee preached they which heard him thought euery one hys owne temptations seuerally to be noted and touched Whereof when signification was geuen vnto him by hys frends and he demaunded how that could be mine owne manifold temptations said he and experiences are the cause thereof Ex Phill Melanct in orat funebri Ex Hierony Wellero For this thou must vnderstand good reader that Luther from his tender yeares was much beaten and exercised with spirituall conflicts as Melancthon in describing of his life doth testifie Also Hieronymus Wellerus scholer and disciple of the sayd Martin Luther recordeth that he oftentimes heard Luther his maister thus reporte of himselfe that he had bene assaulted and vexed with all kindes of temptations sauing onely one Luther â—â—â—uer in all his life tempted with coueteousneâ—s M. Luther how long he liued â— taught which was with couetousnes With this vice he was neuer said he in all his life troubled nor once tempted And hetherto concerning the life of Martin Luther who liued to the yeare of his age 63. He continued writing and preachyng about 29. yeares As touching the order of his death the words of Melancthon be these In the yeare of our Lord 1546. and the 17. of February Doctour Martin Luther sickened a little before supper of his accustomed maladie to wyt of the oppression of humours in the orifice or opening of his stomacke whereof I remember I haue seene him oft diseasid in this place The sickneâ— of Luther This sickenes tooke him after supper with the which he vehemently contending required secesse into a bye chamber and there he rested on his bed two houres all whych time his paynes encreased And as Doctor Ionas was lieng in his chamber Luther awaked and praied him to rise and to call vp Ambrose his childrens scholemaister to make fire in another chamber Into the which when he was newly entred Albert Earle of Mansfield The quiet death of Luther with hys wife and diuers other whose names in these letters for haste were not expressed at that instant came into hys chamber Finally feeling his fatall houre to approche before nine of the clocke in y e morning the xviij of February he coÌ„mended himselfe to God with this deuour praier ¶ The Prayer of Luther at his death MY heauenly father eternall and mercifull God thou hast manifested vnto me thy deare sonne our Lorde Iesus Christ. The prayer of Luther 〈◊〉 his death I haue taught him I haue knowne him I loue him as my life my health and my redemption whome the wicked haue persecuted maligned and with iniurie afflicted Draw my soule to thee After this he sayd as ensueth thryse I commend my spirit into thy hands thou hast redeemed me O God of truth GOD so loued the world that he gaue his only sonne that all those that beleeue in him shoulde haue life euerlasting Iohn iij Hauing repeated oftentimes his prayers he was called to God vnto whome so faithfully he commended his spirit to enioy no doubt the blessed societie of the Patriarks Prophets and Apostles in the kingdome of God the Father the Sonne and the holy Ghost Let vs now loue the memory of this man and the doctrine that he hath taught Let vs learne to be modest and meeke Let vs consider the wretched calamities and marueilous chaunges that shall follow this mishap and dolefull chance I beseech thee O sonne of God crucified for vs and resuscitated Emanuell gouerne coÌ„serue and defend thy Church Haec Melancthon Fridericus Prince Electour died long before Luther in the yeare of our Lord 1525. leauing no issue
thou wilt The martyrdom of Hen. Sutphē Then another treading vpon his brest bounde his necke hard to a step of the ladder that the bloud gushed out of his mouth and nose This was done to strangle him withall for they saw that for all his sore woundes he would not die After he was bound to the ladder he was set vpright Then one running vnto him set his halbard for the ladder to leane against for those countreymen vse no commō hangman but euery mā exerciseth the office without difference but the ladder slipping awaye from the point of the halbard caused that the halbard strake him through the body Then they cast this good man with ladder and all vpon the wood which tumbling downe light vpon the one side Then Iohn Holmeus ranne vnto him strake him with a mace vpon the brest till he was dead and stirred no more Afterward they rosted him vpon the coles for the wood as aftē as it was set on fire would not burne out And thus this godly preacher finished his martyrdome Ex Epist. Mart. Lut. which was ann 1524. Ex Epist. Mart. Luth. About the same time many other godly persons such as feared God for the testimonie of the Gospell were throwne into the riuer of Rhene and into other riuers where their bodies afterward were found Diuers Martyrs secretly drowned in riuers Iohn of Diethmar Martir and taken vp Also in the saide Towne of Diethmar another faithfull Saint of God named Iohn suffered the like martirdome Thus these two blessed and constant Martyrs as two shining lights set vp of God in testimonie of his truth offered vp the sacrifice of their confession sealed with their bloud in a sweete odor vnto God At the Towne of Hala likewise another preacher named M. George for ministring in both kindes M. George of Hala preacher in Saxony Martyr was martired and slaine of a like sort of cutchrotes set vp by monks and friers to murther him neere to the towne called Haschemburge Ex Crisp. Pantal. At Prage also in Bohemia another for changing hys Monkerie into Matrimonie did suffer in like maner Ex Lud. Rab. Furthermore in the same yeare of our Lord aboue mentioned 1524. and 22. of Octob. the Towne of Miltenberge in Germany was taken and ransackt The towne of Miltenberge and diuers of the inhabitants there slaine and many imprisoned for mainteining and keeping with them Carolostadius to be theyr preacher Ex Raba Pantal. In the same catalogue of holy Martirs likewise is to be placed Gaspar Tamber Also another called Georgius Gasper Tābar George a Scriuener of Vienna Martirs a Scriuener which both wer burned at Uienna in Austria ¶ The lamentable martyrdome of Iohn Clerke of Melden in Fraunce MElden is a citie in Fraunce x. miles distant from Paris where Iohn Clerke first was apprehēded takē Ioh. Clerke of Melden Martir ann 1523. for setting vp vpon the Church dore a certayne Bill against the Popes pardons lately sent thyther from Rome in which Bill he named the Pope to be Antichrist For the which his punishment was this Ioh. Clerke scourged for calling the Pope Antichrist that three seueral days he should be whipped afterward haue a marke imprinted in his forehed as a note of infamy His mother being a christiā womā although her husband was an aduersary when she beheld her sonne thus pitiously scourged and ignominiously deformed in the face Ioh. Clerke marked in the forehead cōstantly boldly did encourage her sonne crieng with a loude voice Blessed be Christ and welcome be his printes and markes After this execution and punishment susteined the sayd Iohn departed that towne and went to Roisie in Bry from thence remoued to Metz in Lotharing where he remained a certaine space applyeng his vocation beyng a Wollecarder by his occupation Wheras he the day before that the people of that city should go out to the suburbs to worship certaine blind idols neere by after an old vse and custome amongst them receiued being inflamed with the zeale of God went out of the Citie to the place where the Images were and brast them all downe in peeces The next morow after when y e Canons Priestes Monkes keping their old custome had brought with them the people out of the Citie to the place of Idolatry to worship as they were wont they found all their blocks and stocks almighty lye broken vpon the ground At the sight whereof they being mightely offended in theyr mindes set all the Citie on a gog to search out the author thereof Who was not hard to be found for so much as this foresayde Clerke besides that he was noted of them to be a man much addicted that way he was also seene somewhat late in the euening before to come from the same place into the Citie Wherfore he being suspected and examined vpō the same at first confessed the fact rendring also the cause Ioh. Clerke taken for casting downe Images which moued him so to do The people hearing this and being not yet acquainted with that kinde of doctrine were moued marueilously against him crieng out vpon him in a great rage Thus his cause being infourmed to the Iudges wherin he defended the pure doctrine of the sonne of God he was condemned and led to the place of executiō where he susteined extreme tormēts The greeuous tormentes of Ioh. Clerke For first his hand was cut off from his right arme then his nose with sharp pinsons was violently pluckt from his face after that both his armes and his pappes were lykewise pluckt and drawne with the same instrument To all them that stoode looking vpon it was an horrour to behold the greeuous and dolefull sight of his paines againe to behold his pacience or rather the grace of God geuing him the gift so to suffer The Constancye of this blessed Martyr it was a wonder Thus quietly and constantly he endured in his torments pronouncing or in a manner singing the verses of the 115. Psal. Simulacra eorum sunt argentum aurum c. Their Images be syluer and golde the woorke only of mans hand c. The residue of his life that remayned in his rent body was committed to the fire and therewith consumed which was about the yeare of our Lord 1524. Ex Plant. Crisp. Iohn Castellane THe yeare next ensuing Iohn Castellane Doctour Martyr which was 1525. mayster Iohn Castellane borne at Tourney a Doctour of Diuinitie after that he was called vnto y e knowledge of God and became a true preacher of his word and had preached in Fraunce in a place called Barleduc also at Uittery in Partoise at Chalon in Champaine and in the towne of Uike which is the Chamber and Episcopall Seate of the Bishop of Metz in Loraine after he had laide some foundation of the doctrine of the Gospell in the towne of Metz in returning from thence he
Nicholas Frenchman Nicholas Frenchman MarioÌ„ wyfe of Augustinus Martyrs Marion wife of Augustinus An. 1549. M. Nicholas and Barbara hys Wyfe also Augustinus a Barber and Marion hys Wyfe borne about Hennegow after they had bene at Geneua a space came into Germanye thinkyng that way to passe ouer into England By the way comming to HeÌ„negow Augustine desired M Nicholas because he was learned to come to Bergis to visite and comfort certeyne brethren there which he willingly did From thence passing by Dornic or Tornay they held on theyr iourney toward England But in the way Austen and his wife being knowen were detected to the Lieuetenaunt of Dornic who in all speedy hast folowing after them ouertooke them 4. myles beyond Donic Augustine how I can not tell escaped that time out of theyr handes and could not be found The souldiours then laying handes vpon Nicholas and the 2. women brought them backe agayne to Dornic In returninge by the waye when M. Nicholas at the table gaue thankes as the maner is of the faythfull the wicked Ruler scorning them and swearing like a tyraunt sayd Now let vs see thou lewd heretick whether thy God can deliuer thee out of my hand To whome Nicholas aunswering againe modestly asked what had Christ euer offended him that he with his blasphemous swearing did so teare him in pieces desiring him Blasphemy of a Papist that if he had any thing against Christ rather he would wreke his anger vpon his poore body and let the Lord alone Thus they being bound hands feet were brought to Bergis and there laid in the doungeon TheÌ„ duke Ariscote accompanyed with a great number of priestes and Franciscan Friers and with a Doctor whiche was theyr warden came to talke with them Nicholas sâ—anding in the middest of them being asked what he was and whither he would aunswered theÌ„ perfectly to all theyr questions and moreouer so confounded the Friers that they went away ashamed saying that be had a deuil and crying The Fryers confounded to the fire with him Lutherane As they continued looking still for the day of their execution it came to the Riuers myndes to aske of Nicolas in what house he was lodged wheÌ„ he came to Bergis Nicolas sayd he had neuer bene there before and therefore being a straunger he could not tell the name of the house When Nicolas would confesse nothing Duke Ariscotus came to Barbara Nicholas hys Wyfe to know where they were lodged at Bergis promising many fayre woordes of deliuery if she would tell Barbarn reuolted She being a weake and a timorous woman vttered all By the occasion whereof great persecution folowed and many were apprehended Where this is to be noted that shortlye Gods punishment vpon persecutours euen vpon the same the sonne of the sayd Duke Ariscotus was slayne and buryed the same day when Augustinus was burned To be short Nicolas shortly after was brought before the Iudges and there condemned to be burned to ashes At which sentence geuing Nicholas condemned Nicolas blessed the Lord which had counted him worthy to be a witnesse in the cause of hys deare and welbeloued sonne Going to the place of execution he was commaunded to speake nothing to the people or els he should haue a balle of wood thrust in his mouth Being at the stake and seeyng a great multitude aboute him forgetting his silence promised he cryed with a loud voyce O Charles Charles how long shall thy hart be hardened And with y t one of y e souldiours gaue him a blow Then saide Nicholas again Ah miserable people thou art not woorthy to whom the word of God should be preached And thus hee spake as they were binding him to the stake The â—riers came out with theyr olde song crying that he had a deuill To whom Nicholas spake the Uerse of the Psalme Depart from me all ye wicked for the Lord hath heard the voyce of my weepyng And thus this holye Martyr paciently taking his death commended vp his spirit vnto God in the middest of the fire Ex Lud. Rab. Pantal. et alijs  Marion Wife of Austen aboue mentioned At Bergis in Hennegow An. 1549. After the Martyrdome of this M. Nicolas MarioÌ„ the wife of Austen was called for The martyrdom of Marion With whome they had much talke about the maner and state of Geneua asking her how the Sacraments wer administred ther and whether shee had celebrated there the Lordes Supper To whom she aunswered that the Sacramentes there were celebrated after the Lordes institution of the which she was no Celebrator but a Partaker The sentence of her condemnation was this that she should be interred quicke When she was let downe to the graue Marion buryed quicke kneeling vpon her knees she desired the Lord to help her and before she should be throwne downe she desired her face might be couered with a napkin or some linnen cloth who being so couered and the earth thrown vpon her face and her body the hangman stamped vpon her with hys feet till her breath was past Ibidem The watchmeÌ„ or souldiours of Bellimont Augustine the husband of Marion At Bellimont in Hennegow An. 1549. Ye heard before how Austen escaped before at the taking of Nicholas and the 2. women After this he gaue himselfe to sell spices other pedlary ware from place to place Who at length coÌ„ming to the Towne of Bellimont in Hennegow there was knowne detected to the Magistrate Whereof he hauing some intelligence before left his ware ran away And seeing moreouer the house beset about with harnised men where he was hosted he began to be more afeard and hid himself in a bush for he was very timorous and a weake spirited man But the houre beyng come which the Lord hath appoynted for him it happened that certayne standing vpon the towne walle which might well see him go into the thicket or bushe gaue knowledge therof to the souldiours Augustine againe taken which folowed hym to the bushe and tooke him Beyng taken he was had to Bergis the head towne of Hennegow where being examined valiauntly standyng to the defence of his doctrine aunswered his aduersaryes with great boldnes Wherein here is to be noted and maruelled to see the worke of the Lord Example of Gods goodnes in strengthening the weake harted how this man being before of nature so timorous now was so strengthened wyth Gods grace that he nothing feared the force of al his enemies Among other came to him the Warden of the Gray Friers with a long Oration perswadyng him to relent or els he shoulde be damned in hell fyre perpetually To whom Austen aunsweryng agayn sayd proue that which you say by the authority of Gods woord that a man may beleue you you saye much but you proue nothing rather lyke a Doctor of lyes then of truth c. At last he being there condemned to be burnt at Bellimont was brought to the Inne
First touching the sacrament TransubstaÌ„tiation they affirmed the transubstantiation of the Bishop of Rome to be against y e Article of the Creede which saith that Christ is gone vp to heauen there sitteth at the hand of God and therfore the bread and wine must nedes remayne in theyr propertyes bearing notwithstanding a Sacrament A similitude betweene the bread and the body of christ or a holy signe of the body bloud of the Lord. For like as by bread and wine the hart of man is comforted so the bodye of Christ crucified his bloud shed spirituallye hath the like operation in the soules of the beleuers For the Masse they sayd it was a thing most superstitious and meere Idolatry The Masse And if we put any part of saluation therein they sayd it was vtterly a robbing of the Passion of Christ the sonne of God that it was not once to be named out of a Christen mouth Also that they whiche say that Peter either was Pope or Author of the sayd Masse are farre deceiued And as for turning breade into the bodye of Christ by the woordes of consecration it was an error they sayd more of mad men then any sad men forasmuch as God is neither subiect to men nor to y e tongues or exorcismes of men Purgatory they denied to be any saue onely the bloud of Christ Iesu. Furthermore as they would not bereft the saints of God of theyr due honor Honour to God not to Saintes so neither the Saynts theÌ„ selues sayd they will be contented to robbe God of his honor onely due to him As touching confession theyr opinion was that the woundes and causes of conscience belong to no man but onely to God After these aunsweres geuen and written they were sent to the Monastery of Sanpeter there to be disputed with That done the matter came to be debated amog the Iudges what was to be done with them Some would theyr goodes to be taken by Inuentory and them to be banished But Bergeronius at last caused to be determined that they shoulde be burned and first to heare Masse From that Courte they apppealed to the Courte of Paris but the matter there was nothing amended Where beholde the iudgement of God In the meane time whyle they were at Paris Note the iust vengeaunce of God vpon a wicked persecutor the wretched Persecutour Gilles le Pers was sodenly stroken mad and dyed in a frensy which made many men to wonder and especially the martyrs to be more constant At last the decree of the sentence was read against them First for speaking against the SacrameÌ„t whiche they denyed Secondly for speaking agaynst Baptisme whiche also they denyed Thirdly for speaking contumely agaynste the Sayntes which they in like maner denyed After this the officer to cause theÌ„ to recant threatned them with tormentes â—ormentes whiche they susteyned very extreme the space from after dinner til three of the clocke When all that would not turne them hee sent to them a Fryer Dominicke a man captious sophisticall to presse them in disputation But as he could do no hurt vnto them so could they do no good vpon him When the tyme of theyr execution did approch the officer aforesayd put into their hands being tyed a wooden crosse which they took with their teeth flong it away for the which the officer commaunded both their tongues to be cut of Wherein appeared an other maruellous worke of the y e Lord For neuertheles that their tongues were taken froÌ„ them to the intent they shoulde not speake yet God gaue them vtterauÌ„ce their tongues beyng cut out to speake at their death saying we bid sinne y e fleshe the worlde and the deuill fare well for euer wyth whome neuer we shall haue to do hereafter Diuers other wordes they spake besides whiche the people did heare and note At last when the tormenter came to smiere them with brimstone and gunpouder Go to sayd Filiolus salt on salt on the rotten and stinking flesh Finally as the flame came bursting vp to their faces they persisting constant in the fire gaue vp their liues and finished their martyrdome Ex Io. Crisp. Henr. Pantal. alijs Will. Langloys vnder Sheriffe Denis vaire priest and martyr Ioh. Langloys the kinges procurator Dionysius Vayre At Rhoan ann 1554. In the same yeare suffered at Rhoan Denis Uayre who first leauing hys Popishe priesthode went to Geneua where hee learned the art of bookbynding brought many tymes bookes into Fraunce After that in the reigne of K. Ed. 6. hee came to Gerzey there was minister preached After y e death of K. Ed. the time not seruing hym to tarry thinking to returne agayne to Geneua hee came into Normandy with his bookes into a towne called Fueillie Where as he going out to hyre a cart William Langloys with Iohn Langloys his brother came in and stayd his bookes and hym also which had the custody of theÌ„ Denis albeit hee might haue escaped yet hearing y e keeper of his bookes to be in trouble came preseÌ„ting himself was coÌ„mitted y e other was deliuered First after two monethes and a halfe imprisonment he was charged to be a spye because hee came out of England Then from that prisoÌ„ he was remoued to the Byshops prison and then to Rhoan where sentence was geuen that he should be burned aliue and thrise lifted vp and let downe agayne into the fire After the sentence geuen they threatned him with many terrible tormentes vnles he would disclose such as he knew of that side To whom he aunswered that the sounder part of all Fraunce and of the Senate was of that Religion notwithstandyng he would vtter no mans name vnto them And as for theyr torments he said he passed not for if he wer killed with racking then he should not feele the burning of the fire When they sawe him so little to passe for theyr tormentes they left that and proceeded to hys burning and first they put a crosse in his hands which he would not hold TheÌ„ because he comming by the Image of the virgine mary would not adore the same they cryed cut out hys toÌ„gue so they cast hym into the fire where he should be thrise taken vp but the flame went so hye that the hangman beyng not able to come neare hym cried to the people standing by to help and so did the officers with their staues lay vpon the people to helpe theyr tormenters but neuer a man would styrre And this was the end and martyrdome of that blessed Denys Ex Henr. Pantal lib. 10. ¶ There was a riche marchaunt of Paris who sayd in iest to the Friers of S. Frances You weare a rope about your bodyes because S. Frances once should haue bene hanged the pope redeemed him vpon this condition A Marchaunt hanged for â—esting agaynst the Friers that all hys life after he should were a rope Uppon this the
a halbarde The other folowed by two two together with harquebushes These eight went froÌ„ rocke to rocke from hill to hill about the mountaine and chased their ennemies valiauntly Then came twelue other the which ioyning wyth the rest foughte with a woonderfull courage and made great slaughter of their enemies Sone after there came from the valley of Luserne an hundreth harquebushes with one of their Ministers according to their maner which are wont to sende out a minister withall as well for prayer and exhortation as to kepe the people in order that they exceede not measure as it came to passe that day A conflict betweene the Angronians and the enemies At the length they sawe them also commyng whyche returned from the discomfiture of the former troupe making a great noyse and hauing a drumme sounding afore them whyche they had taken from their ennemies which ioyned with them of the valley of Luserne and hauing made their earnest praier vnto god immediatly they came to succour the other that nowe were encountring valiantly wyth their ennemies Then the ennemies seeing suche a company marching against them with suche courage and boldnesse after the other had once called vpon God theyr hearts were so taken from them that sodenly they fledde and as soone as the other began to pray they beganne also to flee But because they could not well saue them selues by running away they turned backe twise and foughte and some in the meane time fled He that caried the Rancon and discouered the enemies was but a very young and a simple man and was estemed to be one that coulde doe nothing but as they say in their language handle La Sappe that is to say a Hatchet and kept cattell The maruelous workes of the Lord. and yet he with those that folowed so discomfited the ennemies that it was woonderfull to beholde He brake his great Rancon with laying load vpon them and after that he brake also foure of their own swordes in pursuing of them There was a boy of 18. yeares of age and of smal stature Dauid with his sâ—ing killeth Goliath which alone slue the Lord of Monteil master of the campe as is said to the king wherwith the enemies were maruellously astonished and discouraged An other simple man who a man wold haue thought durst not once haue looked Charles Truchet in the face because hee was a very bigge man strong puissant and one of the chiefest captaines of the whole army threw downe the saide Truchet with the stroke of a stone Then a young man leapte vpon him and slue him with his owne sworde which was foure fingers broad and cleaft his head in peeces The crueltye of this wretched Truchet agaynst this pore people appeareth before in this story This Truchet was one of the principall authours of this warre and one of the chefest enemies of true religion and of the poore Waldoys that could then be fouÌ„d It was sayd also that he vaunted and promised before to the sayde Lord of Trinitie that he would deliuer into his hands the medow of Tour. But God soone brought his proude brag to nought And for his spoyling pilling and polling of the poore people hee lay spoyled and naked like a beast in the wilde mountaine of Angrongne Two of the chiefest among them offered to paye a great summe of crownes for their ransome but they coulde not be hearde They were pursued more then a mile were so discomfited that they fled w tout any resistance and if the nighte had not let them they had pursued them further The minister when he saw the great effusion of bloud and the enemies to flee he cried to the people saying that it was enough and exhorted them to geue thankes vnto God They which heard him obeied and fel to prayer but they which were further of and heard him not chased their ennemies till darke night In so muche that if the rest had done the like very few of their enemies had escaped That day they spoiled their ennemies of a great part of theyr armour and munition So God restored in this combat and in others to the poore Waldoys God fighteth for 〈◊〉 people the armor which the Lord of Trinitie had taken from them before Thankes were geuen vnto God in euery place and euery man cried who is he which seeth not that God fighteth for vs This victorie gaue great courage to the poore Waldoys and greatly astonished the enemies The eightenth of February the Lorde of Trinitie not satisfied with burning and destroying the greatest parte of Uillars returned to burne all the little villages rounde about which pertaine to the same and especially Pharaos hart yet remaineth indurate to pursue the poore people which were fled vp into the mountaines and diuiding his armye into 3. partes he entered by the 3. seuerall wayes aboue mentioned The two first companies ioyned together betwene Uillars and Boby hauing a great company of horsemen From thence they went to seeke the people which were in the mountaine of Combe by suche a way as they did not suspecte and where there were no warders to defende the place Notwithstanding the warders which were nexte seeing their ennemies ascending that way speedely ranne before them and callyng vpon God for his aide and succour they set themselues against their ennemies and albeit they were but thirtie in number yet they valiauntly beate them backe twise comming out of their bulwarkes that is to say The Waldoys againe driue their enemyes backe certaine houses which at that time serued them for that purpose albeit they were not made to that vse Many of y e enemies were slaine at those two combates and not one of the other side The Lorde of Trinitie seeing his men so fiercely driuen backe sent out the greatest parte of his armie whych were esteemed to be aboue xv hundreth men There came also about a 100. to succour the warders The combate was very cruell and fierce At lengthe the poore people were assaulted so vehemently that they were faine to forsake their bulwarkes loosing two of their men Then the ennemyes thought all to be theirs and blew their trumpettes triumphing that they had put the people to flight But the people retiring not past a stones cast toke courage and crying altogether to the Lord for succour they turned themselues to the face of their enemies and with great force and power they hurled stones at them with their slings After this the enemies rested themselues a while and by and by after they gaue a furious assaulte but yet they were againe mightely resisted Yet once again the enemies rested and in the meane time the people fell to praier calling vpon God altogether with their faces lifted vppe towardes heauen which frayed the enemies more then any thing els After this they gaue yet an other great assaulte but God by the handes of a fewe droue them backe Yea God here shewed his great power eueÌ„
rightuousnesse thy goodnesse and satisfaction The lawe sayeth thou art bounde and obliged to me to the deuill and to hell The Gospel sayth Christ hath deliuered thee from them all The doctrine of Faith FAith is to beleue God like as Abraham beleeued God and it was imputed vnto him for rightuousnesse The doctrine of faith To beleue God is to beleue hys word and to recount it true that he sayeth He that beleeueth not Gods worde beleeueth not God himselfe He that beleueth not Gods word he counteth hym false and a lier and beleeueth not that he may and wil fulful his worde and so he denieth both the might of God and God himselfe The 9. proposition The 9. proposition ¶ Faith is the gift of God Argument Da Euery good thing is the gift of God Maior Minor Conclus ri Faith is good j. Ergo faith is the gift of God The 10. proposition The 10 proposition ¶ Faith is not in our power Argument Maior Minor Conclus Da The gift of God is not in our power ri Faith is the gift of God j. Ergo faith is not in our power The 11. proposition The 11. proposition ¶ He that lacketh faith can not please God Without faith it is impossible to please God Rom 14. All that commeth not of faith is sinne for without faith can no man please God Heb. 11. Induction An argument called Inductio Hee that lacketh faith trusteth not God hee that trusteth not God trusteth not his word he that trusteth not his word holdeth him false and a lier he that holdeth him false and a lier beleeueth not that he may doe that he promiseth and so denieth he that he is God Ergo a primo ad vltimum he that lacketh faith can not please God If it were possible for any man to do all the good deedes that euer were done either of men or aungels yet being in this case it is impossible for him to please God The 12. proposition The 12. proposition ¶ All that is done in faith pleaseth God Right is the word of God and all his workes in faith Psal. 33. Lorde thine eies looke to faith that is as much to say as Lorde thou delightest in faith Ier 5. The 13. proposition The 13. proposition ¶ He that hath faith is iust and good Argument Da. He that is a good tree bringing forth good fruit Maior is iust and good ri He that hath faith is a good tree bringing forth good fruite j. Ergo he that hath faith is iust and good Minor Conclus The 14 proposition ¶ He that hath faith and beleueth God The 14. proposition can not displease him Induction He that hath faith beleeueth God he that beleueth God Inductio beleeueth his word he that beleeueth his word wotteth well that he is true and faithfull and may not lie knowing that he both may and will fulfill his word Ergo a primo ad vltimum hee that hath faith can not displease God neither can any man doe a greater honour to God then to count him true Obiection Thou wilt then say that thefte murther aduoutry and all vices please God Obiection Answere Nay verely for they can not be done in faith for a good tree beareth good fruit Mat. 7.12 Aunswere The 15. proposition ¶ Faith is a certainty or assurednesse The 15. proposition A definition of faith Heb. 11. Faith is a sure confidence of thinges which are hoped for and certaintie of things which are not seene Heb. 11. The same spirite certifieth oure spirite that we are the children of God Rom. 8. Moreouer he that hathe faithe wotteth well that God will fulfill his word Whereby it appeareth that faith is a certaintie or assurednesse A man is iustified by faith ABraham beleeued God and it was imputed vnto hym for righteousnesse Rom. 4. Iustification by faith We suppose therfore that a man is iustified by faith without the deedes of the law Rom. 3. Gal. 2. He that worketh not but beleeueth on him that iustifieth the wicked his fayth is counted to him for righteousnes Rom. 4. The iust man liueth by his fayth Abac. 2. Rom. 1. We wotte that a man is not iustified by the deedes of the law but by the fayth of Iesus Christ and we beleue in Iesu Christ that we may be iustified by the faith of Christ and not by the deedes of the law Gal. 2. What is the fayth of Christ. THe fayth of Christ is to beleue in him that is to beleue his word Faith in Christ what it is and beleeue that he will helpe thee in all thy neede and deliuer thee from all euill Thou wilt aske me what word I aunswere the Gospell He that beleueth in Christ shal be saued Marke 16. He that beleueth y e sonne hath euerlasting life Iohn 3. Uerely I say vnto you he that beleueth in me hath euerlasting life Iohn 6. This I write vnto you that you beleeue on the sonne of GOD that ye may know how y t ye haue eternall life 1. Iohn 5. Thomas because thou hast seen me therfore hast thou beleued Happy are they which haue not sene and yet haue beleued in me Iohn 22. All the Prophetes to him beare witnes that whosoeuuer beleeueth in him shall haue remission of their sinnes Actes 10. What must I doe that I may be saued The Apostles aunswered Beleeue in the Lorde Iesus Christ and thou shalt be saued Act. 16. If thou knowledge with thy mouth that Iesus is the Lord and beleeuest with thine hart that God raysed hym from death thou shalt be safe Rom. 10. He that beleueth not in Christ shall be condemned He that beleueth not the sonne shall neuer see lyfe but the ire of God bydeth vpon him Iohn 3. The holy Ghost shall reproue the world of sinne because they beleue not in me Iohn 16. They that beleue Iesu Christ are the sonnes of God Ye are all the sonnes of God because ye beleue in Iesu Christ. 1. Iohn 3. He that beleueth that Christ is the sonne of God is safe Iohn 1. Peter sayd thou art Christ the sonne of the liuing God Iesus answered and sayde vnto him happy art thou Symon the sonne of Ionas for flesh and bloud haue not opened to thee that but my father that is in heauen Mat. 16. We haue beleued and knowe that thou art Christe the sonne of the liuing God I beleue that thou art Christ the sonne of God whyche should come into the world Iohn 11. These things are written that yee might beleeue that Iesus is Christ the sonne of God and that ye in beleuing might haue life Iohn 20. I beleue that Iesus is the sonne of God Act. 8. The 16. proposition The 16. propositâ—on He that beleueth the Gospel beleueth God Argument Da. He that beleueth Gods word beleueth God Maior Minor Conclus ri The Gospel is Gods word j. Ergo
the places or their Commissaries by indenture betweene them to be made within x. dayes after their arrest or sooner if it can be done thereof to be acquite or conuict by the lawes of holy church in case that those persons be not endicted of other thinges whereof the knowledge appeareth to the Iudges Officers secular In which case after they bee acquite and deliuered afore the Iustice seculare of those thinges pertayning to the Iudge seculare that they be conueyed in safegarde to ordinaries or their Commissaries and to them to be deliuered by Indentures as is abouesaid there to be acquite or conuicted of the said heresies errours and Lollordies as is abouesaide after the lawes of holy church Prouided that the Inditementes be not taken in euidence but for an information afore the Iudges spirytuall against such indicte but that the Ordinaries coÌ„mence their proces against those indicts in the same manner as no inditement had bene hauing no regard to such inditements Moreouer that no manner of person or persons of what estate degree or condition he or they be do from henceforth presume to bring into this realme or do sell receiue take or detayne anye booke or worke printed or written whiche is made or hereafter shall be made agaynst the fayth Catholike or against the holy decrees lawes and ordinaunces of holy Church or in reproche rebuke or slaunder of the kings his honourable counsayle or hys Lordes spirituall or temporall And in case they haue any suche booke or woorke they shall incontinent vppon the hauing of them bring the sayd booke or worke to the Bishop of the dioces without concealement or fraude or if they know any person hauing any of the sayd bookes they shall detect them to the sayd bishoppe all fauour or affection layde apart and that they fayle not thus to do as they will auoyd the kings high indignation and displeasure The bookes whiche in this Proclamation generallye are restrayned and forbidden be afterwarde in the Register more specially named by the Byshops Whereof the most part were in Latine as are aboue recited and some were in English as these and other partly also aboue expressed A disputation betwene the father and the sonne A booke of the olde God and new Godly prayers The Christian state of Matrimony The burying of the Masse The summe of the Scripture Mattens and Euensong vij Psalmes and other heauenlye Psalmes with the commendations in English An exposition vpon the vij Chapter of the first Epistle to the Corinth The Chapters of Moses called Genesis The Chapters of Moses called Deuteronomos The Matrymonie of Tyndall Dauids Psalter in English The practise of Prelates Hotlulus animae in English A. B. C. against the Clergy The examination of William Thorpe c. Although these bookes wythall other of the lyke sort by the vertue of this proclamatioÌ„ were inhibited to al english men to vse or to reade yet licence was graunted before to sir Tho. More by Tonstall Bishop of London An. 1527. that he notwithstaÌ„ding might haue and peruse them with a letter also sent to him from the sayd Bishop or rather by y e aduise of other bishyps desiring him that he would shew his cunning and play the prety man lyke a Demosthenes in expugning the doctrine of these bookes opinions who albeit he was no great diuine yet because he saw some towardnes in him by his booke of Utopia other fine Poetrie of his therefore hee thought him a meete man for their purpose to withstand the procedings of the Gospel either in making some apparance of reason agaynst it or at least to outface it and dash it out of countenance Wherein there lacked in his part neyther good will nor labour to serue y e Bishops turne so farre forth as all his Rhethoricke coulde reache filling vp with finenes of wit and scoffing termes where true knowledge and iudgement of Scripture dyd fayle as by his workes wrytings agaynst Bilney Tyndall Frith Fish Barnes Luther c. may soone bee discerned if the reasons and maner of his haÌ„dling be wel waied rightlye examined with the touchstone of the scryptures But now to fall into our story agayne Upon this fierce and terrible proclamatioÌ„ aforesayde thus deuised and set out in the kinges name an 1529. the Bishops which were the procurers hereof had that now which they would haue neither dyd there lacke on their part any study vnapplyed any stone vnremoued any corner vnsearched for y e diligeÌ„t execution of y e same WherupoÌ„ ensued grieuous persecution slaughter of the faythfull Of whom the first that went to wrack was Thomas Bilney of whoÌ„ sufficiently afore hath bene said the next was Richard Bayfield as in the story here followeth ¶ Richarde Bayfield Martyr FOlowing the order of yeres and of tymes as the course of our hystory requireth next after the consummatioÌ„ of Tho. Bilney Rich. Bayfilde martir wee haue to entreate of the Martyrdome of Rich. Bayfield which in the month of Nouemb. the same yere which was the yere of our Lord 1531. was burned in Smithfield This Rich. Bayfield sometime a Monke of Bury was conuerted by D. Barnes and ij godly men of London Brickemakers M. Maxwell and M. Stacy Wardens of their company Who were grafted in the doctrine of Iesus Christ Maxwell 〈…〉 and through their godly conuersation of lyfe conuerted many men and wemen both in London and in the countrey and once a yeare of their owne cost went about to visite the brethren and sisterne scattered abroad Doctor Barnes at that tyme muche resorted to the Abbey of Bery where Bayfield was to one D. Ruffam who had bene at Louaine together studentes Riâ—h Bayfâ—â—â—â— Monke 〈…〉 of 〈◊〉 Abbey of Berye At that time it happened that this Bayfield the Monke was Chamberlaine of the house to prouide lodging for the straungers and to see them well enterteined who delyted muche in Doctor Barnes talke and in the other lay mens talke afore rehearsed and at the last Doctor Barnes gaue him a new Testament in Latin and the other two gaue him Tyndals Testament in English with a booke called the wicked Mammon and the Obedience of a christen man 〈…〉 the Fryers wherein he prospered so mightely in two yeares space that he was cast into the prison of his house there sore whipped with a gagge in hys mouth and then stocked and so continued in the same torment .iij. quarters of a yeare before D. Barnes coulde get him oute whiche he brought to passe by the meanes of D. Ruffam aforesayd so he was committed to D. Barnes to goe to Cambridge with him By that tyme hee had bene there a good while he tasted so well of good letters that hee neuer returned home agayne to his Abbey but weÌ„t to LondoÌ„ to Maxwel and Stacy and they kept him secretly a while so conueyed him beyond the Sea D. Barnes beinge then in the Fleete for Gods word
Rich 〈…〉 and Fâ—ythe This Bayfild mightely prospered in y e knowledge of God and was beneficiall to M. Tyndall and M. Frith for hee brought substaunce wyth him and was their owne hand and solde all their workes and the Germaynes workes both in Fraunce in England and at the last comming to London to M. Smithes house in Bucklers Bury there was he bewrayed dogged from that house to his Bookebynders in marke lane and there taken and caryed to Lollardes Tower from thence to the Colehouse by reason y t one person Patmore Parson of Much Haddam in Essex theÌ„ lying in Lollards Tower was in the doctrine and in the kingdom of Christ there confirmed by hym This Parson Patmore after loÌ„g trouble was abiured and condemned by the Byshops to perpetuall prison and deliuered afterwarde by the kinges pardon PersoÌ„ Patmore died in Lollards tower As more appeareth in the sequele of hys storye among abiurers c. He was taken because he maryed hys priest in those dayes He had alwayes corne plentye and when the markets were very deare he would send plenty of hys corne thither to plucke downe the prices thereof This Richard Bayfilde being in the Colehouse was woorser handled then hee was before in the Lollardes tower for there he was tyed both by the neck The cruell haÌ„dling of Richard Bayfilde in the Colehouse middle and legges standing vpright by y e walles diuers times manicled to accuse other y t had bought hys books but he accused none but stoode to his religion and confession of his fayth vnto the very end and was in the consistorye of Paules thrise put to his triall whether he would abiure or no. He sayd he would dispute for hys fayth so did to theyr great shame Stokesley then being his iudge with the assistance of Winchester and other Bishops whereof here followeth now the circumstance in order to be seene The articles layd to Richard Bayfield by the foresayd Bishops were these an 1531. Nouemb. x ¶ Articles layd to Richard Bayfield FIrst that hee had bene many yeares a Monke professed of the order of S. Benet Articles obiected agaynst Rich. Bayfilde of S. Edmundes Bury in the diocesse of Norwiche 2. That he was a priest and had ministred and continued in the same order the space of 9. or x. yeares 3. That sithens the feast of Easter last hee being beyonde the sea brought and procured to haue diuers and manye bookes and treatises of sundry sortes as well of Martyne Luthers owne workes as of diuers other of hys damnable sect and of Oecolampadius the great heretique and diuers other heretickes both in Latine and Englishe y e names of which bookes were contayned in a little bill written with hys owne hand 4. That in the yeare of our Lord. 1528. he was detected accused to Cutb. then B. of London A rancke heresie in the Popes church to geue al laude praise to God alone for affirming and holding certayne Articles contrary to the holy Churche and specially that all laud and prayse should be geuen to God alone and not to sayntes or creatures 5. That euery priest might preach the word of God by y e authoritie of the Gospell and not to runne to the Pope or Cardinals for licence as it appeared sayd they by his confession before the sayd Byshop 6. That he iudicially abiured the sayde articles before the sayd Bishop and dyd renounce and forsweare them and all other articles contrarye to the determination of holye Church promising that from thenceforth hee woulde not fall into any of them nor any other errors 7. That he made a solemne othe vpon a booke the holy Euangelistes to fulfill such penaunce as shoulde be enioyned hym by the sayd byshop 8. After hys abiuration it was enioyned to hym for penance that he should goe before the crosse in procession in the parish church of S. Buttolphes at Billings gate and to beare a fagot of woode vpon hys shoulder 9. It was enioyned hym in penaunce that he shuld prouide an habite requisite and meete for hys order and profession as shortly as he might and that he should come or go no where without such an habite the which he had not fulfilled 10. That it was likewise enioyned him in penaunce that sometyme before the feast of the ascention then next ensuing hys abiuration he should goe home vnto the Monastery of Bury and there remayne according to the vowe of hys profession which he had not fulfilled 11. That he was appoynted by the sayd bishop of LondoÌ„ to appeare before the sayd byshop the 25. day of April next after hys abiuration to receiue the residue of his penance and after hys abiuration he fled beyond the sea and appeared not 11. That the 20. day of Iune next following hys abiuration he did appeare before the sayd Bysh. Tonstall in the Chappell of the Byshop of Norwiche hys place and there it was newly enioyned hym in part of penaunce that hee shuld prouide him an habite coÌ„uenient for his order profession w tin 8. dayes then next following whiche hee had not done That it was there agayne enioyned him that he should depart from the city diocesse iurisdiction of London and no more to come within it without the speciall liceÌ„ce of the bishop of London or his successor for the time being which he had not fulfilled ¶ The aunswer of Richard Bayfield to the Articles prefixed TO the first Article he confessed that hee was professed a Monke in the monastery aforesayd The aunswee of Rich. Bayfilde to the Articles in the yeare .1414 To the ij Article he answered that he was a priest and tooke orders An. 1518. To the third Article he confessed the bil and scedule to be written with his hand which is annexed thereunto and that he brought ouer the sayde bookes and workes a yeare and a half past a great number of euery sort Being further demaunded for what intent he brought them into the realme he aunswered to the intent y t the Gospel of Christ might be set forward and God the more gloryfied in thys realme amongst Christen people and that he had solde and dispersed many of those bookes before named to suÌ„dry persons within thys Realme and to diuers of the diocesse of London Being further demaunded whether Martin Luther were coÌ„demned as an heretike by the Pope he answered that he heard say that Martin Luther with all his sect and adherents were and are condemned as heretikes by y e Pope And being demauÌ„ded whether Zwinglius was of Luthers sect he aunswered that he neuer spake with him Being asked whether Zwinglius was a Catholicke hee aunswered that he could not tell Being inquired whether the bookes contained in the scedules did coÌ„tain any errors in theÌ„ he said he could not tell neither could he iudge Also he confessed that the common fame hath bene within these ij or iij. yeres that Oecolampadius Zwinglius be
they suppose they haue done you Wherfore if so be it that the spirit of God mooue you thereunto they as counsailors desire you aboue all things to be stedfast in the Lordes veritie without feare for hee shall and will be your helpe according to his promise so that they shall not minish the least heire of your head without his will vnto the which will submitte your selfe and reioyce 2. Pet. 2. for the Lorde knoweth how to deliuer the godly out of temptation and howe to reserue the vniust vnto the daye of iudgement to be punished 1. Pet. 4. and therfore cast all your care on him for he careth for you And in that you suffer as a Christen man bee not ashamed 1. Pet. 4. but rather glorify God on that behalfe looking vpon Christ the authour and finisher of our faith which for the ioy that was set before hym Heb. 12. abode the Crosse despised the shame Notwithstanding thoughe we suffer the wrong after the example of our maister Christe yet we be not bounde to suffer the wrong cause for Christe hymselfe suffred it not but reproued him that smit him wrongfully And so likewise sayth S. Paule also So that we must not suffer the wrōg Act. 23. but boldly reproue them that sit as righteous iudges and do contrary to righteousnes Therfore according both to Gods law and mans ye be not bounde to make no aunswer in no cause till your accusers come before you Which if you require and thereon doe sticke the false brethren shall be knowne to the great comforte of those that nowe stand in doubt whome they may trust and also it shall be a meane that they shall not craftily by questions take you in snares And that you may this do lawfully in the 20. chapter of the Acts it is wrytten Act. 20. It is not the maner of the Romanes to deliuer any man that he shuld perish before that he which is accused haue his accusers before hym and haue licence to aunswere for himselfe as pertaining to the crime whereof he is accused And also Christe will Math. 18. that in the mouth of two or three witnesses all things shall stande And in the 5. chap. to Timoth. the first epistle it is written 1. Tim. ◠Against a Seniour receiue none accusation but vnder two or three witnesses A Seniour in this place is any man that hath an house to gouerne And also their owne lawe is agreeable to this Wherefore seeing it is agreeable to the word of God that in accusations such witnesses shuld be What is a Seniour by S. Paule you may with a good cōscience require it And this the God of grace which hathe called you vnto his eternal glory by Christ Iesu shal his owne selfe after a little affliction make you perfect shal settle strengthen and stablish you that to him may be glory and praise for euer Amen Thus ye haue heard the letter deliuered to Th. Philip. Now followeth the Testament of William Tracie * Tracie his Testament A Little before this time William Tracie a worshypfull Esquire in Glocestershire and then dwelling at Todington made in his wil that he woulde haue no funerall pompe at his burying neither passed he vpon Masse and farther sayd that he trusted in God only and hoped by him to be saued and not by any Saint Thys Gentlemā dyed and his sonne as executor M. Tracie takē vp being dead and burnt brought the will to the Bysh. of Canterbury to proue which he shewed to the cōuocation and there most cruelly they iudged that he should be taken out of the ground and be brent as an hereticke anno 1532. This commission was sent to Doc. Parker Chauncellour of the Diocesse of Worcester to execute theyr wicked sentence whiche accomplished the same The kynge hearynge his subiect to be taken out of the grounde and brent wythout his knowledge or order of his law sent for the Chancellour and layde high offence to his charge who excused him selfe by the Archbishop of Caunterburye whyche was late dead but in conclusion it cost hym CCC pounde to haue hys pardon The will and Testament of thys Gentleman thus condemned by the Clergie was as here vnder foloweth IN the name of God Amen I William Tracie of Todington in the Countie of Glocester Esquire make my Testament last wil as hereafter foloweth The testament of William Tracie Iob. 9. First and before all other things I commit my selfe vnto God to his mercy beleuing without any doubt or mistrust that by hys grace and the merits of Iesus Christ and by the vertue of his passion and of his resurrection I haue and shall haue remission of all my sinnes and resurrection of body soul according as it is written I beleue that my redemer liueth that in the last day I shall rise out of the earth and in my flesh shall see my Sauiour this my hope is laid vp in my bosome And touching the wealth of my soule the faith that I haue taken and rehearsed is sufficient as I suppose without any other mans workes or merites My ground and beliefe is that there is but one God and one Mediatour betweene God and man which is Iesus Christ so that I accept none in heauen nor in earth to be Mediatour betwene me and God but only Iesus Christ all other to be but as peticioners in receiuing of grace but none able to geue influence of grace And therefore will I bestowe no part of my goodes for that entent that any man should say or do to helpe my soule for therin I trust onely to the promises of Christ He that beleeueth and is baptised shall be saued Marke 16. and he that beleeueth not shall be damned As touching the burying of my body it auayleth me not whatsoeuer be done thereto Funerall pompes serue onely for the liuing and geue no helpe for the dead for S. Austen sayth De cura agenda pro mortuis that the funerall pompes are rather the solace of them that liue then the wealth and comfort of them that are dead and therefore I remitte it onely to the discretion of mine executors And touching the distribution of my temporall goodes my purpose is by the grace of God to bestowe them to be accepted as the fruites of faith Our merites be onely our fayth in Christ. so that I do not suppose y t my merite shall be by the good bestowing of them but my merite is the faith of Iesus Christ onely by whome suche workes are good according to the wordes of our Lorde I was hungry and thou gauest me to eate c. And it foloweth that ye haue done to the least of my brethren ye haue done it to me c. And euer we should consider that true saying that a good worke maketh not a good man but a good man maketh a good worke for faith maketh the man both good and
pensions censes portions and Peterpence wont to be paide to the sea of Rome should vtterly surcease and neuer more to be leuied so that the king with his honorable counsaile should haue power and authoritie from time to time for the ordering redresse and reformation of all manner of indulgences priuileges c. within this realme Where is to be noted by the way as touching these PeterpeÌ„ce aforesaide that the same were first brought in and imposed by K. Iua about the yere of our Lord. 720. Which Iua K. of the WestsaxoÌ„s Peter pence how they came how long they continnued Vide supra pag. 127. Vide supra pag. 114. caused through al his dominioÌ„ in euery house hauing a chimny a peny to be collected paid to the B. of Rome in the name of S. Peter therof were they called PeterpeÌ„ce vide supra pag. 127. The same likewise did Offa K. of MerciaÌ„s after him about the yere of our Lord. 794. vide pag. 114. And these Peterpence euer since or for the most part haue vsed of a long custome to be gathered and summoned by the Popes collectors here in England froÌ„ the time of Iua aforesaide to this present Parlament An. 1533. Finally by the authority of the Parlament it was consulted and considered coÌ„cerning the legalitie of the lawfull succession vnto the crowne in ratifying and inhabling the heires of the kings body and Quene Anne In the whych parliament moreouer the degrees of mariage plainly and clerely were explaned and set forth such as be expresly prohibited by Gods lawes as in this Table may appeare A Table of degrees prohibited by Gods lawe to marrie The sonne not to mary the mother nor stepmother The brother not to mary the sister Statut. an 25 Reg. Hen. 8. The father not to mary his sonnes daughter nor his daughters daughter The sonne not to mary his fathers daughter gotten by hys stepmother The sonne not to mary his aunte being either his fathers or his mothers sister Degrees prohibited to marrye The sonne not to mary his vncles wife The father not to mary his sonnes wife The brother not to mary his brothers wife No man to mary his wiues daughter No man to mary his wiues sonnes daughter No man to mary his wiues daughters daughter No man to mary his wiues sister All these degrees be prohibited by the scripture All these things thus being defined and determined in this foresaide Parliament and also being in the same Parliamente concluded that no man of what estate degree or condition soeuer Seperation betweene the king and the Lady Catherine by acte of Parlyament hath any power to dispense wyth Gods lawes it was therfore by the authoritie aforesayd agreing with the authoritie of Gods word assented that the maryage aforetime solemnised betwene the kyng and the Ladie Katherine being before wife to prince Arthur the kynges brother and carnally known by him as is aboue proued should be absolutely demed and adiudged to be vnlawfull and against the law of God and also reputed and taken to be of no value nor effect and that the separation thereof by Thomas Cranmer Archb. of Cant. should stand good and effectuall to all intents and also that the lawful matrimony betwene the king and the Lady Anne his wife shoulde be established approoued and ratified for good and consonant to the lawes of almightye God The mariage betwene the king and Queene Anne approued by publicke Parlyament 〈◊〉 heyres â—f K. Henry and Queene Anne ratified by Parliament And further also for the establishing of thys kinges lawfull succession it was fully by the sayd parliament adiudged that the inheritance of the crowne shuld remaine to the heirs of their two bodies that is of the King and Queene Anne his wife During the time of this Parliament before the mariage of Queene Anne there was one Temse in the Common house which mooued the Commons to sue to the king to take the Queene againe into hys companie declaring certaine great mischiefes like to insue therof as in bastarding the Ladie Marie the kings onely childe and diuers other inconueniences which being reported to the kings eares he sent immediately to syr Thomas Audley Speaker then of the Parliament expressing vnto hym amongest other matters that he marueiled muche why one of the Parlament did so openly speake of the absence of the Queene from him which matter was not to be determined there for it touched sayde hee hys soule The kinges wordes to Syr Tho. Audley speaker of the Parliament and wished the Matrimonie were good for then hadde he neuer bene so vexed in conscience But the Doctors of Uniuersities said he haue determined the mariage to be voide and detestable before God which grudge of conscience hee sayde caused hym to abstaine from her companie and no foolishe nor wanton appetite For I am sayde he 41. yeare olde at whyche age the lust of man is not so quicke as it is in youthe And sauing in Spaine and Portugale it hath not bene seene that one manne hath maried two sisters the one being carnally knowen before but the brother to mary the brothers wife was so abhorred amongest al nations that I neuer heard it that any christian man so did but my selfe Wherefore ye see my conscience troubled and so I pray you report And so the Speaker departing declared to the Commons the kings saying Not long after that the Kinge perceiuing belyke the mindes of the Cleargy not much fauouring his cause sent for the Speaker againe and 12. of the Common house The kinges workes to certaine of the coÌ„mon house hauing with him 8. Lordes and sayde to them Well beloued subiects we had thought the Clergy of our realme had ben our subiects wholye but nowe we haue well perceyued that they be but halfe oure Subiectes yea and scarce oure subiectes For all the Prelates at their consecration make an othe to the Pope cleane contrarye to the othe that they make vnto vs so that they seeme to be hys subiectes and not ours and so the King deliuering to them the Copie of both the othes required them to inuent some order that he might not thus be deluded of his spirituall subiects The spirituaâ—â— men the Popes subiectes 〈◊〉 then the king 〈◊〉 The Speaker thus departed and caused the othes to be read in the Common house the very tenor wherof here ensueth The othe of the Clergie to the Pope I Iohn Bishop or Abbot of A. from this houre forwarde shall be faithfull and obedient to S. Peter to the holy church of Rome and to my Lorde the Pope and his successours Canonically entring I shall not be of counsaile nor consent The othe which the Clergye commoÌ„ly geueth to the Pope that they shall loose either life or member or shall be taken or suffer anye violence or any wronge by any meanes Their counsaile to me credited by them their messengers or letters I shall not
willingly discouer to any person The Popedome of Rome the rules of the holy fathers and the regalities of S. Peter I shall helpe and retaine and defende against all men The legate of the sea Apostolicke going comming I shall honourably entreat The rightes honours priuiledges authorities of the Church of Rome and of the Pope and hys successours I shall cause to be conserued defended augmented promoted I shall not be in counsell treatie or any acte in the which any thing shall be imagined against him or the Churche of Rome their rights states honours or power and if I knowe anye such to be mooued or compassed I shall resist it to my power and assoone as I can I shall aduertise him or suche as maye geue hym knowledge The rules of the holy fathers the decrees ordinances sentences dispositions reseruations prouisions and commandements Apostolike to my power I shall keepe and cause to be kept of other Heretikes schismatikes and rebels to our holy father and his successors I shall resist and persecute to my power I shal come to the Synode whē I am called except I be letted by a Canonicall impediment The lights of the Apostles I shall visite personally or by my deputie I shall not aliene nor sell my possessions wythout the Popes councell so God me helpe and the holy Euangelistes ¶ This othe of the Clergie men which they were wont to make to the Bishoppe of Rome nowe Pope quondam was abolished and made voyde by statute and a new othe ministred confirmed for the same wherein they acknowledged the King to be the supreame heade vnder Christe in this Church of England as by tenor thereof may appeare here vnder ensuing The othe of the Clergie to the king I Iohn B. of A. vtterly renoūce and clerely forsake al such clauses words sentences grants which I haue or shal haue hereafter of the Popes holines Pope quondam◠The othe of the Clergye to the king of for the bishoprike of A that in any wise hath bene is or hereafter may be hurtfull or preiudiciall to youre highnes your heirs successors dignity priuiledge or estate royal and also I doe sweare that I shal be faithful and true and faith and truth I shall beare to you my soueraigne Lord and to your heires kings of the same of life and limme and earthly worship aboue all creatures for to liue die with you and yours against al people and diligently I shal be attendant to all your nedes and businesse after my wit and power and your counsel I shall kepee and holde knowledging my selfe to hold my Bishopricke of you onely beseeching you of restitutiō of the temporalties of the same promising as before that I shal be faithfull true and obediēt subiect to your said highnes heires and successours during my life and the seruices and other things due to your highnesse for the restitution of the temporalties of the same Bishoprike I shall truely do and obediently performe so God me helpe and all Saintes These othes thus being recited and opened to the people were the occasion that the Pope lost al his interest and iurisdiction heere in Englande wythin shorte while after Upon the occasion and reason whereof Syr Tho. More the matter falling out more more against the Pope Syr Thomas More of whome mention is made before being a great maintainer of the Pope a heauy troubler of Christes people and nowe not liking well of this othe by Gods good worke was enforced to resigne vp his Chauncelorship and to deliuer vp the great seale of England into the kings hands After whom succeeded syr Thomas Audley Keeper of the great seale Tho. Audeley made Lord Chauncellour a man in eloquence and giftes of tonge no lesse incomparable then also for hys godly disposed minde and fauorable inclination to Christes religiō worthy of much commendation These things being done in the parlament the king w tin short time after proceeded to the mariage of the foresayd lady Anne Bullen mother to our most noble Quene now who w tout all controuersie was a special comforter aider of all the professors of Christes gospell The maryage of Queene Anne as well of the learned as the vnlearned her life being also directed according to the same as her weekely almes did manifestly declare Who besides the ordinarye of a C. crownes and other apparell that she gaue weekely a yeare before she was crowned The great almes of Quene Anne both to men and women gaue also wonderfull much priuie almes to wydowes and other pore housholders cōtinually til shee was apprehended and she euer gaue three or foure pounde at a time to the poore people to buy them kine withall and sent her Subamner to the townes about where shee lay that the parishioners should make a bill of all the poore householders in their parish and some towns receiued 7.8 or 10. pound to buy kine withal according as the number of the poore in the Townes were Shee also maintained many learned mē in Cambridge Likewise did the Erle of Wilshire her father and the Lord Rochford her brother and by them these men were brought in fauour w t the king of whome some are yet aliue and can testifie the same which would to God they were nowe as great professors of the gospell of Christ as then they appeared to be which were D. Heath and D. Thirlby with whome was ioyned the L. Paget who at that present was an earnest protestant Heath Thirlby L. Paget gaue vnto one Rainolde West Luthers bookes and other bokes of the Germaines as Franciscus Lambertus de Sectis and at that time he red Melancthons Rhetorike openly in Trinitie hall in Cambridge and was w t his M. Gardiner a mainetainer of D. Barnes and all the Protestantes that were then in Cambridge Lord Paget a mainteyner of D. Barnes holpe many religious persons out of their cowles It hath bene reported vnto vs by diuers credible persons which were about this Quene and daily acquainted with her doings concerning her liberall and bountiful distribution to the pore how her grace caried euer about her a certaine little purse The praise of Quene Anne out of the which she was wont daily to scatter abroad some almes to the needy thinking no day well spent wherein some man had not fared the better by some benefite at her handes And this I write by the relation of certain noble personages which were chiefe principall of her waiting maides about her especially the Duches of Richmond by name Also concerning the order of her ladies gentlewomen about her one that was her silkwoman a Gentlewoman not nowe aliue but of great credite and also of fame for her worthy doings The name of this gentlewoman was Maistres Wilkinson did credibly report that in all her time she neuer saw better order amongst the ladies gentlewomē of the Courte then was in this good Queenes
also conferring with Iohn Frith The causeâ— mouing Tindall to translate the Scripture into the Englishe tongue thought wyth him selfe no way more to conduce therunto then if the Scripture were turned into the vulgar speach that the poore people might also reade and see the simple plaine woord of God For first hee wisely casting in hys minde perceiued by experience how that it was not possible to stablish the lay people in any truth except the Scripture were so plainly layde before theyr eyes in theyr mother tongue that they myght see the processe order and meaning of the text For els what so euer truth shuld be taught them these enemies of the truth would quenche it againe either wyth apparant reasons of Sophistrie and traditions of their own making founded without all ground of Scripture either els iuggling with the text expouÌ„ding it in such a sense as impossible it were to gather of the text if the right processe order meaning thereof were seene Againe right wel he perceiued and considered this only or most chiefly to be y e cause of all mischief in the church Hiding of Scripture the cause of mischiefe that the Scriptures of God were hidden from the peoples eyes For so long the abhominable doings and idolatries maintained by the Pharisaicall Clergie could not be espied and therefore al theyr labour was wyth might maine to keepe it downe so that eyther it should not be red at all or if it were they would darken the right sense with y e misâ— of theyr Sophistrie and so entangle them whych rebuked or despised theyr abhominations wyth arguments of philosophie and with worldly similitudes and apparant reasons of naturall wisedom and with wresting the scripturâ— vnto their owne purpose contrary vnto the processe order and meanyng of the texte woulde so delude them in descanting vppon it with Allegories and amaze them expounding it in many senses layed before the vnlearned lay people that though thou felt in thy hart were sure that all were false that they said yet couldest not thou solue their subtle ridles For these and such other considerations this good man was moued and no doubt styrred vp of God to translate the Scripture into his mother tongue The newe testament and the 5. bookes of Moyses translated with Tindalls prologues for the publicke vtility and profit of the simple vulgar people of the country first setting in hand with the newe Testament whiche he first translated about the yeare of our Lord 1527. After that he tooke in hand to translate the olde Testament finishing the fiue bookes of Moyses with sondry most learned and godly prologues prefixed before euery one most worthy to be read and read againe of all good Christians as the lyke also he did vpon the new Testament Hee wrote also diuers other woorkes vnder sundry titles among the which is that most worthy monument of his intituled The obedience of a Christian man wherin with singulare dexteritie he instructeth all men in the office and duetie of Christian obedience wyth diuers other treatises as The wicked Mammon The practise of Prelates wyth expositions vppon certaine partes of the Scripture and other Bookes also aunswearing to Syr Thom. More and other aduersaries of the truthe no lesse delectable then also most fruitfull to be read which partly before beyng vnknowen vnto many partly also being almost abolished and worne out by time the Printer heereof good Reader for conseruing and restoring such singulare treasures hath collected and set foorth in Print the same in one generall volume all and whole together as also the woorkes of Iohn Frith Barnes and other as are to be seene most special and profitable for thy reading These bookes of W. Tyndal being compiled published sent ouer into England it cannot be spoken what a dore of light they opened to the eies of the whole English nation which before were many yeres shut vp in darkenesse At his first departing out of y e realme he toke his iorny into y e further parts of Germany as into Saxony Tindal weâ—â— into Saxony where he had conference w t Luther and other learned meÌ„ in those quarters Where after y t he had continued a certen season he came down from thence into the netherlands Tindal came to Antwerpe had his most abiding in the town of Antwerp vntil y e time of hys appreheÌ„sioÌ„ wherof more shal be said god willing hereafter Amongst his other bokes which he compiled one work he made also for the declaration of the sacrament as it was then called of the alter the which he kept by him considering how the people were not as yet fully persuaded in other matters tending to superstitious ceremonies grose idolatry Wherefore he thought as yet time was not come to put forth that work but rather that it should hinder the people from other instructions supposing that it woulde seeme to them odious to heare any such thing spoken or set foorth at that time sounding againste their great Goddesse Diana that is againste their Masse being had euery where in great estimation as was the Goddesse Diana amongest the Ephesians whom they thought to come from heauen Wherfore M. Tindall being a man both prudent in his doings and no lesse zealous in the setting foorth of Gods holy truth Tindal bearing with â—yme after such sort as it might take most effect wyth the people did forbeare the putting forth of that work not doubting but by Gods mercifull grace a time shuld come to haue that abhomination openly declared as it is at this present day the Lorde almighty be alwaies praised therefore Amen These godly bookes of Tindall and specially the newe Testament of his translation after that they begaÌ„ to come into mens handes and to spread abroad as they wroughte great and singuler profite to the godly Darckenes hateth light so the vngodly enuying and disdaining that the people should be any thing wiser then they againe fearing least by the shining beames of truth their false hypocrisie workes of darkenesse should be discerned began to stirre with no small ado like as at the birth of Christ Herode al Ierusalem was troubled with him Sathan an enemye to all good purposes especially to the Gospell But especially Sathan the prince of darkenes maligning y e happy course and successe of the Gospel set to his might also how to empeache and hinder y e blessed trauailes of that man as by this and also by sondry other wayes may appeare For at what time Tindall had translated the fift booke of Moises called Deuteronomium minding to Printe the same at Hamborough hee sailed thereward where by the way vpon the coast of Holland he suffred shipwracke by the which he loste all his bookes wrytings and copies and so was compelled to begin al againe a new to his hinderaÌ„ce and doubling of his labors Thus hauing lost by that ship both money his copies and time he
Such was the power of his doctrine and sinceritie of his life M. Tindall conuerted his keeper that during the time of his imprisonment whiche endured a yeare and a halfe it is sayde hee conuerted hys keeper his daughter and other of his household Also the rest that were with him conuersaunt in the Castle reported of him that if he were not a good christen man they could not tell whome to trust The Procuror generall the Emperours Attourney being there Commendation of M. Tindall 〈…〉 were about him left this testimonie of him that he was Homo doctus pius bonus that is a learned a good and a godly man The same mornyng in which he was had to the fire he deliuered a letter to the keeper of the castle which y e keeper himselfe brought to the house of y e foresayd Pointz in Autwerpe shortly after which letter with his examinatiōs other his disputations I would might haue come to our handes all which I vnderstād did remaine yet perhaps doe in the handes of the keepers daughter For so it is of him reported that as he was in the Castle prisoner there was much writyng and great disputation to and fro betwene him and them of the Uniuersitie of Louaine which was not past ix or x. myles from the place where he was prisoner in such sorte that they all had enough to do and more then they could well weld to aunswere the authorities and testimonies of the Scripture whereupō he most pithely grounded his doctrine Of Iudas that betrayed Christ it is written that he returned the money agayne to the Phariseis Gods Iudgment vpon Philippes the betrayer of Tindall afterward did hang him selfe So Philippes this miserable traytor after he had bene receaued of Tyndal borrowed money of him yet betrayed him and pursued him to death albeit he reioyced a while after y t he had done yet y e saying so goeth that he not long tyme after enioyed the price of innocent bloud but was consumed at last with lyce The worthy vertues and doings of this blessed Martyr who for his paynefull trauailes and singular zeale to his countrey may be called in these our dayes an Apostle of Englād it were long to recite Amongest many other this because it seemeth to me worthy of remembraunce I thought not in silence to ouerpasse which hath vnto me credibly bene testified by certaine graue Marchauntes some of thē also such as were present the same tyme at the fact and men yet alyue The story wherof is this There was at Antwerpe on a tyme amongest a company of Marchauntes as they were at supper a certaine iuggler which through his diabolicall inchaūtementes or Art Magicall would fetch all kyndes of viandes wyne from any place they would and set it vpon the table incōtinent before them with many other such lyke thynges The same of this iuggler beyng much talked of it chaunced that as M. Tyndall heard of it he desired certaine of the Marchants that he might also be present at supper to see him play his partes To be briefe the supper was appointed and the Marchauntes with Tyndall were there present Then the iuggler being required to play his feates and to shewe his cunning after his wonted boldnes began to vtter all that he could do but all was in vaine At the last The power of Gods saintes against the deuil with hys labour sweating and toyling when he sawe that nothyng would go forward but that all his enchauntmentes were voyde he was compelled openly to confesse that there was some man present at supper which disturbed and letted all his doings So that a man euen in the Martyrs of these our dayes can not lacke the miracles of true faith if miracles were now to be desired As concerning y e workes and bookes of Tyndall which extend to a great number thou wast tolde before louyng reader howe the Printer heereof mindeth by the Lordes leaue W. Tyndals workes looked for to be all set out in one volum◠to collect them all in one Uolume together and put them out in print Wherefore it shall not greatly at thys time be needefull to make any seuerall rehearsall of them And as touching his translation of the new Testament because his enemies did so much carpe at it pretending it to be so full of heresies to aunswere therfore to their sclanderous tongs and lieng lippes thou shalt heare and vnderstand what faithfull dealing and sincere conscience he vsed in the same by the testimonie allegation of his own words The faithfull dealing of Tindall in translating the newe testament written in his Epistle to Iohn Frith as foloweth I call God to record against the day we shall appeare before our Lord Iesus to geue a reckening of our doings y t I neuer altered one sillable of Gods word against my cōscience nor would do this day if all that is in earth whether it be honour pleasure or riches might be geuē me c. And as ye haue heard Tyndals owne words thus protesting for himselfe now let vs heare likewise the faithfull testimonie of Iohn Frith for Tindall his deare companion and brother thus declaring in his aunswere to mayster More as followeth The testimony of Iohn Frith in his booke of the Sacrament concerning William Tyndall The testimony of Iohn Frith for Tindall ANd Tyndall I trust liueth well content with suche a poore Apostles life as God gaue his sonne Christ and his faithfull Ministers in this world which is not sure of so many mites as ye be yearely of poundes although I am sure that for his learning and iudgement in Scripture he were more worthy to be promoted then all the Bishops in Englande The wordes of Tindall written to Iohn Frith I receaued a letter from him whiche was written since Christmas wherein among other matters he writeth this I call God to record against the daye wee shall appeare before our Lord Iesus to geue a reckening of our doings that I neuer altered one sillable of Gods word against my conscience nor woulde do this day if all that is in earth whether it be honour pleasure or riches might be geuen me Moreouer I take God to witnesse to my conscience that I desire of God to my selfe in this world no more then that without which I can not keepe his lawes c. Iudge Christian Reader whether these words be not spoken of a faithfull cleare innocent hart And as for his behauiour is such that I am sure no man can reproue him of any sinne howbeit no man is innocent before God which beholdeth the hart This much out of Frith And thus being about to conclude and finishe wyth the life and story of William Tindall Ex lib. Tind praxit Praelatorum it shall be requisite now that the Reader do heare some thing likewise of his supplication made to the King and nobles of the Realme as they are yet
thus Non sit nobis religio humanorum operum cultus Lactantius Origines contra Câ—â—sum Goldesmithes and Caruers needles 〈◊〉 common wealth meliores enim sunt ipsi artifices qui talia fabricantur quos tamen colere non debemus LactaÌ„tius also maketh strongly with the same I can not without the booke recite his saying for he teacheth largely of the same matter OrigeÌ„ also contra Celsum I trow will likewise testify where as I remember he concludeth saying that he would haue no Goldsmithes ne Grauers in a Communalty for they do but litle profite or none thereto And S. Gregory that was chiefe either inuentor that Images should be set in churches or els mainteiner therof woulde not as I haue read I trow it is in an Epistle which he writeth ad Seruum haue them worshipped And as concerning the exciting of mens memory I would suppose that it Christes doctrine were so shewed and opened that people might clearely vnderstand it and that is the principall office of prelats and curates to do by diligent teaching thereof I thinke veryly we should haue litle need of any other Images then that should by wholsome doctrine be shewed vnto vs by word of mouth writing Quoniam nihil tam efficax ad comonefaciendum discipulos quam viua vox Nothing is so effectuall to excite the remembraunce of disciples as the liuely voyce of good teachers as it is testified both by common report and also by the sentence of learned men So that I suppose if this liuely doctrine of God had afore time bene apertly diligently opened vnto the people as curates ought to haue done we should haue suche proâ—ite thereby that we should not need to contend for setting vp or taking downe of other dumme stockes lifeles stones â—he worde 〈◊〉 doctrine 〈◊〉 to 〈◊〉 vs in reâ—embrance 〈◊〉 not Images carued or made by men And if prelates would begin to set vp Christes word which alas for pity is not looked vpon but rather troden downe despised so that many are not ashamed to say I will haue no more learning in Christes law then my predecessors for they that magnifye it must be sore punished and taken for hereticks with such other greeuous wordes if this doctrine were yet set vp in Churches I say and truely opened that all men myght haue theyr iudgement therby reformed and made cleare I thinke we shoulde not greatly neede the profite that commeth by Images made of men to excite our remembrauÌ„ce to liue Christerily For that word which came from the brest of Christ him selfe and was writteÌ„ of other that wrote and spake by the suggestion of his spirite the holy ghost The true Image of god in his worde and his workes sheweth full perfectly his blessed will which is the true and certayne Image of his mind and deuise If this therfore were diligently inculcate I thinke we should be transformed anewe according to the minde of Paule which writing to the Colossians Colloss 3 sayth thus See that you lye not one to an other after that now you haue put of the olde man with his woorkes and haue put vpon you the new man which is transformed and renouate after the knowledge and image of him that made vs. Yea thus should we all be docti à Deo taught of God as is sayde in Iohn and all should know God both small and great Iohn 6. according to the promise recited in the Hebrues yea thus should we be restored to goodnesse Heb. 8. that we should haue the Image of God â—arned in our hartes full expressely For euery man is transformed into the fashion of vertuous thinges that he is accustomed to read and heare 〈◊〉 a man 〈◊〉 so 〈◊〉 fashioâ—â—â— And therfore it were a greate grace if we might haue the worde of God diligently and often spoken and song vnto vs in such wise that the people might vnderstand it Yea then should it come to passe that craftes meÌ„ should sing spirituall psalmes sitting at theyr worke and the husbandman at his plough as wisheth S. Hierome Yea this holy Image of Christ I meane his blessed doctrine doth appoynt vs also to coÌ„sider the works made by the hand of God The best Image of god is hys word such as no man can make like wherby as sayth S. Paule writing to the Romanes The inuisi ble power and diuinity of God is knowne and sene by the creation oâ— the world of such as will consider his workes that are therin by him made 〈◊〉 1. Looke in the Psalmes Laudate Dominum de Coelis Coeli enarrant c. Prayse ye the Lord from heaueÌ„ The heauens declare the glory of God Psal. 149. with other And these two Images Gods workes and his doctrine hath ere any Images made by men were set vppe in Churches well and sufficiently instructed the primitiue church Psal. 19. and should yet instruct vs well Gods workes and his word be the right Images of God if they were well considered so that we shoulde not neede so sore to contend for setting vp of other made by men Wherby I haue perceiued much harme to arise and no great profite nor the scripture maketh not for them but rather contrary As concerning which matter I woulde your Lordshyppe woulde please to reade the Epistle of Baruche once agayne writing of the same matter Unto the xix where you aske whether I beleue that prayers of men liuing do profite soules departed beyng in Purgatory Aâ—swere to 〈◊〉 1â— artiâ—â—â— I made answere in the xiij article Unto the xx where you doe aske whether men merite and deserue both by theyr fasting and also by other deedes of deuotion â—â—swere to 〈…〉 I haue shewed what I do think therof in the fift demaund In the xxi where you do aske whether I do beleue that men prohibited of bishops to preach â—â—swere to 〈…〉 artyâ—â—â— as suspect of heresy ought to cease from preaching teaching vntill they haue purged themselues of suspition afore an higher Iudge I say that men may be wrongfully suspected of heresy Truth takeÌ„ mâ—ny tymes for heresie and heresy for truth either because they neuer thought to beleue such errors as men by false suspition do deeme them to fauor or els when men as well of high estate as of low by sinister iudgemeÌ„t may thinke that to be error which is the very truth And of this speaketh Esay Esâ—y 5. Whether men prohibited ought to cease from preaching Wo be to them quoth he that calleth the light darckenes and the darckenes light the truth falsehood and falsehood truth as the Byshops and the Priestes with theyr Oratour Tertullus called Paule saying thus before a Iudge called Felix vnto whose Court they brought hym to be condemned to death We haue quoth they gotteÌ„ here a pestilent felow Actes 24. a sower of sedition or discord among all the Iewes of the worlde
As the sacrament of Baptisme is a Sacrament of regeneration and forgiuenes of sinnes to the person that is Baptised But if it be caried about to be worshipped and shewed to other as meritorious for their remission and regeneration to them it is no sacrament 2. No sacrament nor ceremonie doth profite or conduce but them only which take and vse the same The 2. rule 3. Only the death of Christ and the worke of his sacrifice vppon the crosse is to be applied to euery man by faith for saluation and health of his soule The 3. rule Beside this worke alone to apply any action or worke of Priest or any other person as meritorious of it selfe and conducible to saluation to soules health or to remission of sinnes it is Idolatrie and derogatorie to the Testamente of God and to the bloud of Christ preiudiciall 4. To make Idoles of sacramentes and to woorshyp dumbe things for the liuing God The 4. rule 2. Cor. 10. it is Idolatry Fugite Idola c. 1. Cor. 10. 5. Euery good worke whatsoeuer it be that a man doth profiteth onely himselfe The 5. rule and cannot be applied to other men Ex opere operato to profite him vnto merite or remission only the Actions of Christ except 6. No man can apply to an other the sacrifice of Christes death by any worke doing The 6. rule but euery man must apply it to himselfe by his owne beleeuing Iustus ex fide sua viuet Habacuc 2. 7. The Sacrifice of Christes deathe dothe saue vs freely by it selfe The 7. rule and not by the meanes of any mans working for vs. 8. The Passion of Christ once done and no more is a full and a perfecte oblation and satisfaction for the sinnes of the whole world The 8. rule both originall and Actuall by the vertue of which Passion the wrath of God is pacified toward mankind for euer Amen 9. The Passion of Christ once done is onely the obiect of that faith of ours whiche iustifieth vs and nothing else The 9. rule And therefore whosoeuer setteth vp any other obiect beside that Passion once done for our faith to apprehend and to behold the same teacheth damnable doctrine and leadeth to Idolatrie Against all these rules priuate Masses directly doe repugne For first beside that they transgresse the order example and commaundement of Christ which diuided the bread and cup to them all they also bring the Sacramente out of the right vse wherunto principally it was ordeined For where as the vse of that Sacrament is principally instituted for a testimoniall and remembraunce of Christes death the priuate Masse transferreth the same to an other purpose either to make of it a gasing Idoll or a worke of application meritorious The Sacrament of the Lordes supper put out of his right vse by priuat massâ—s or a sacrifice propiciatory for remission of sinnes or a commemoratioÌ„ for soules departed in Purgatory accordyng as it is written in their Masse booke Pro quoruÌ„ memoria corpus Christi sumitur Pro quoruÌ„ memoria sanguis Christi sumitur c. Where as Christ sayth contrary Hoc facietis in meam commemorationem Furthermore Christes memory put out in dirige masses the Institution of Christe is broken in this that where the Communion was giueÌ„ in common the priuate Masse suffereth the Priest alone to eate drink vp all and when he hath done to blesse the people with the emptie cuppe SecoÌ„dly whereas Sacraments properly profite none but theÌ„ that vse the same in the priuate Masse the SacrameÌ„t is receaued in the behoofe not onely of him that executeth but of them also that stand lookyng on of them also which be farre of or dead and in Purgatory Thirdly A supplication wheÌ„ by y e scripture nothyng is to be applyed for remission of our sinnes but onely the death of Christ coÌ„meth in the priuate Masse as a worke meritorious done of the Priest which beyng applyed to other is auayleable Ex opere operato both to him that doth it and to them for whom it is done ad remissionem peccatorum Fourthly priuate Masses all other Masses now vsed of the SacrameÌ„t make an Idol of commemoration make adoration in stead of a receauyng make a deceauyng Adoration in place of shewing forth Christes death make new oblation of his death of a coÌ„munioÌ„ make a single sole supping Oblation c Fiftly whereas in this generall frayltie of mans nature Meriting for other no maÌ„ can merite by any worthynes of workyng for him selfe the Priest in his priuate Masse taketh vpon him to merite both for him selfe and for many other Sixtly it standeth agaynst Scripture that the Sacrifice and death of Christ can bee applyed any other wise to our benefite and iustification then by fayth Wherfore it is false that the action of the Masse can apply the benefite of Christes death vnto vs. Ex opere operato Opus operatum sine bono motu vtentis vel sacrificantis Seuenthly where as the benefite of our saluatioÌ„ and iustifiyng standeth by the free gift grace of God through our fayth in Christ Priuate masses against the free grace of God contrary the application of these Popish Masses stoppeth the freenesse of Gods grace and maketh that this benefite must first come through y e Priestes handes and his opus operatum vnto vs. The eight contrarietie betweene priuate Masse and gods word is in this That where the scripture sayth Vnica oblatione coÌ„summauit eos qui sanctificantur in perpetuum With one oblation he hath made perfect them that be sanctified for euer Heb. 10. agaynst this rule the priuate Masse proceedeth in a contrary doctrine making of one oblation a dayly oblation and that which is perfectly done and finished newe to be done agayne And finally that which was instituted onely for eating and for a remembraunce of that oblation of Christ once done the Popish Masse maketh an oblation and a new satisffaction dayly to be done for the quicke and the dead To coÌ„clude these both priuate and publicke Masses of Priestes Priuate masses turne our faith from Christes body crucified to Christ sacrificed in their masses turne away the obiect of our fayth from the body of Christ crucified to the body of Christ sacrifised in their Masses And where God annexeth the promise of iustification but onely to our fayth in the body of Christ crucified they do annexe promise of remissioÌ„ a poena culpa to the body in their Masses sacrificed by their application besides diuers other horrible and intolerable corruptions whiche spryng of these their priuate and publicke Masses whiche here I leaue to other at their leysure further to conceaue and to consider Now let vs proceede to the other Articles folowyng ¶ The fourth and fift Articles of vowes and Priestes Mariage As we haue discoursed before by histories and order of tyme The 4.
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
to rule all vnder the King or rather with the King so that the freshest wittes and of best towardnes most commonly sought vnto him Among whome was also Thomas Cromwell to his seruice aduaunced where he continued a certayne space of yeares Cromwell solliciter to the Cardinall Cromwell More and Gardiner companions in the Cardinalls house growing vp in office and authoritie till at length he was preferred to be sollicitour to the Cardinall There was also about the same tyme or not much different in the houshold of the sayd Cardinall Tho. More afterward knight and Chauncelour of England SteueÌ„ Gardiner Byshop after of Wint. and of the Kings CouÌ„saile All these three were brought vp in one houshold and all of one standing almost together Whose ages as they were not greatly discrepant nor their wittes much vnequall so neither was their fortune and aduauncementes greatly diuers A comparison betwene Cromwell More and Gardiner albeit their dispositions and studies were most contrary And though peraduenture in More and in Gardiner there was more arte of letters and skill of learning yet notw tstanding there was in this maÌ„ a more heauenly light of minde more prompt perfect iudgement eloquence equall and as may be supposed in thys man more pregnant and finally in him was wrought a more heroicall and princely dispositioÌ„ borne to greater affayres in the common wealth and to the singular helpe of many It happened that in this meane season â— Cromwell was placed in this office to be sollicitour to the Cardinall the said Cardinal had then in hand the building of certeine Colledges Small Monasteryes suppressed by the Cardinall namely his Colledge in Oxforde called then Frideswide now Christes Churche By reason whereof certayne small monasteries and priories in diuers places of the realme were by the saide Cardinall suppressed and the lands seased to the Cardinals haÌ„ds The doing wherof was committed to the charge of Thomas Cromwell In the expedition whereof he shewed himselfe very forward Cromwell first set a worke by the Cardinall to supâ—resse religious houses and industrious in such sort as in y e handling thereof he procured to himselfe much grudge with diuers of the superstitious sorte and with some also of noble calling about the King And thus was Cromwell first set a worke by the Cardinall to suppresse religious houses Which was about the yeare of our Lord 1525. As this passed on it was not long but the Cardinall whiche had gotten vp so high began to come downe as fast first from the Chauncellorship in whiche roome was placed Sir Tho. More as is aforesayd then he fell into a Premunire So that his houshold being dissolued Tho. Cromwell amongst other laboured also to be reteyned into the Kings seruice Syr Christopher Hales helper of Cromwell to the king Cromwell commended to the king by Sir Christopher Hales M. of the Rolles Cromwell complayned of to the king There was at the same tyme one Syr Christopher Hales Knight Maister of the Rolles who notwithstanding was then a mightie Papist yet bare he suche fauour and good liking to Cromwell that he commended him to the King as a man most fitte for his purpose hauing then to do against the Pope But heere before is to be vnderstand that Cromwel had greatly bene complained of and diffamed by certeine of authority about the King for hys rude maner and homely dealing in defacing the Monkes houses in handling of their aultars c. Wherfore y e king hearing of the name of Cromwell began to detest y t mention of him neither lacked there some standers by who w t reuiling words ceased not to encrease and inflame y e kings hatred against him What their names were it shall not neede heere to recite Among other there present at the same hearing was the Lorde Russell Earle of Bedforde whose life Cromwell before had preserued at Bononye through politicke conueyance at what time the said Earle comming secretly in the kings affaires The Lord 〈◊〉 Earle of Bedforde through the â—olicy of Cromwell escaped at Bononie The Lorde Russel commendeth Cromwell to the king was there espyed and therefore being in great daunger to be taken through the meanes and pollicie of Cromwell escaped This Lord Russell therefore not forgetting the olde benefites past with like grauitie willing againe to requite that he had receaued in a vehement boldnes stoode forth to take vpon him the defence of Thomas Cromwel vttering before the king many commendable words in the behalfe of him and declaring withall how by his singulare deuice and policie he had done for him at Bononie beyng there in the Kings affaires in extreame perill And for as much as now his Maiestie had to do with the Pope his great enemy there was he thought in all England none so apt for the kynges purpose which could say or do more in that matter then could Thomas Cromwell and partly gaue the kyng to vnderstand wherein The kyng hearyng this specially markyng the latter end of his talke was conteÌ„ted and willyng to talke with him to heare and know what he could say This was not so priuily done but Cromwell had knowledge incontinent that the kyng would talke with him whereupon therfore prouidyng before hand for matter had in a readynesse the copie of the Byshops othe which they vse coÌ„monly to make to the Pope at their consecration and so beyng called for was brought to the king in his garden at Westminster which was about the yeare of our Lord. 1530. Cromwell after most loyall obeysauÌ„ce doyng his duetie to the kyng accordyng as he was demaunded Cromwell brought to talke with the king made his declaration in all pointes this especially making manifest vnto his highnes how his Princely authoritie was abused within his own Realme by the Pope his Clergy who beyng sworne vnto him were afterward dispensed from the same sworne a new vnto the Pope so that he was but as halfe kyng and they but halfe his subiectes in his owne land which sayd he was derogatorie to his crowne Cromwels wordes to the king concerning the premunire of the Clergy and vtterly preiudiciall to the common lawes of his Realme Declaryng therupoÌ„ how his Maiestie might accumulate to himselfe great riches so much as all y e Clergy in his Realme was worth if it so pleased him to take the occasion now offered The kyng geuyng good eare to this and likyng right well his aduice required if he could auouch that which he spake All this he could he sayd auouch to be certaine so well as that he had the copie of their owne othe to the Pope there present to shewe and that no lesse also he could manifestly proue if his highnesse would geue him leaue therewith shewed the Byshops othe vnto the kyng The kyng folowyng the veyne of his counsayle tooke his ryng of his finger first admittyng him into his seruice Cromwell sent by
of the other Lordes what he had promised You shall commend me sayd he to the Kyng and tell hym By that he hath so well tryed and throughly prooued you as I haue done hee shall finde you as false a man as euer came about hym Syr Rafe Sadler the L. CroÌ„wels trusty frend Besides this he wrote also a letter from the Tower to the kyng whereof when none durst take the cariage vpon him sir Rafe Sadler whom he also had preferred to the kyng before beyng euer trusty faythfull vnto hym went to the king to vnderstand his pleasure whether he would permit him to bring the letter or not Which when y e kyng had graunted the sayd M. Sadler as he was required presented the letter vnto the king which he commaunded thrise to be red vnto him in so much the kyng seemed to be mooued therewith Notwithstanding by reason of the Acte of parliament afore passed the worthy and noble Lorde Cromwell oppressed by his enemies and condemned in the Tower and not comming to his answer the 28. day of Iuly an 1541. was brought to the scaffold on Tower hill where he sayd these words followyng I am come hither to die and not to purge my selfe The L. Cromwel brought 〈◊〉 the 〈◊〉 as some thinke peraduenture that I will For if I should so do I were a very wretch and a miser I am by the law coÌ„demned to die and thanke my lord God that hath appointed me this death for myne offence For sithens the tyme y t I haue had yeares of discretion I haue lyued a sinner and offended my Lord God for the which I aske him hartelie forgiuenes And it is not vnknowne to many of you that I haue bene a great traueller in this world being but of a base degree was called to high estate and sithens the tyme I came thereunto I haue offended my Prince for the which I aske him hartily forgiuenes and beseech you all to pray to God with me that he will forgiue me And now I pray you that be here to beare me record I dye in the catholike fayth not doubting in any Article of my faith no nor doubting in any sacrament of the church Manye haue slaundered me and reported that I haue bene a bearer of such as haue mainteined euill opinions which is vntrue But I confesse that like as God by his holy spirit doth instruct vs in the truth so the deuill is ready to seduce vs I haue bene seduced A true Christian confession 〈◊〉 the L. Cromâ—wel at his death but beare me witnes that I die in the catholike faith of the holy church And I hartily desire you to pray for the kings grace that he may long lyue with you in health and prosperitie and that after him his sonne prince Edward that goodly impe may long raigne ouer you And once again I desire you to pray for me that so long as life remaineth in this flesh I wauer nothing in my faith And so making his prayer kneling on his knees he spake these words the effect whereof here followeth A prayer that the Lord Cromwell sayd at the houre of his death O Lord Iesu which art the onely health of all men liuing The prayer of the L. Cromwel at his death and the euerlasting life of them which die in thee I wretched sinner do submit my selfe wholy vnto thy most blessed will and being sure that the thing cannot perish which is committed vnto thy mercy willingly now I leaue this fraile and wicked fleshe in sure hope that thou wilt in better wise restore it to me agayne at the last day in the resurrection of the iust I beseech thee moste merciful lord Iesus Christ that thou wilt by thy grace make stroÌ„g my soule against all temptations and defend me with the buckler of thy mercy against all the assaults of the deuill I see and knowledge that there is in my selfe no hope of saluation but all my coÌ„fidence hope and trust is in thy most mercifull goodnesse I haue no merites nor good works which I may alledge before thee Of sinnes and euill workes alas I see a great heape but yet thorough thy mercy I trust to be in the number of them to whome thou wilt not impute their sinnes but wilt take and accept me for righteous and iust and to be the inheritour of euerlasting lyfe Thou mercifull lord wast borne for my sake thou didst suffer both hunger and thirst for my sake thou didst teach pray and fast for my sake all thy holy actions and workes thou wroughtest for my sake thou suffredst most grieuous paines and tormentes for my sake finally thou gauest thy most precious body and thy bloud to be shed on the crosse for my sake Nowe most mercifull Sauior let al these things profit me that thou frely hast done for me which hast geuen thy selfe al so for me Let thy bloud cleanse and wash away the spots and foulenes of my sinnes Let thy righteousnes hide and couer my vnrighteousnes Let the merites of thy passion and bloudsheding be satisfaction for my sinnes Geue me Lord thy grace that the faith of my saluation in thy bloud wauer not in me but may euer be firme and constant That the hope of thy mercy and life euerlasting neuer decay in me that loue waxe not cold in me Finally that the weaknes of my fleshe be not ouercome with the feare of death Graunt me mercifull Sauiour that when death hath shut vp the eyes of my body yet the eyes of my soule may still behold and looke vpon thee and when death hath taken away the vse of my tongue yet my heart may cry and say vnto thee Lord into thy hands I commend my soule Lord Iesu receaue my spirit Amen And thus his prayer made after he had godly louingly exhorted them that were about him on the scaffold The death of the â— Cromwel he quietly committed his soule into the hands of God and so paciently suffred the stroke of the axe by a ragged and butcherly miser which very vngodly performed the office ¶ Of the Bible in English printed in the large volume and of Edmund Boner preferred to the Bishoprike of London by the meanes of the Lord Cromwell ABout the time and yere when Edmund Boner bishop of Hereford ambassadour resident in Fraunce begaÌ„ first to be nominate preferred by the meanes of the lord Cromwel to the bishoprike of London The Bibles of the 〈…〉 Paris which was anno 1540. it happened that the said Thomas Lord Cromwell and Erle of Essex procured of y e king of england his gracious letters to the French king to permitte and licence a subiect of his to imprint the Bible in English within the vniuersitie of Paris because paper was there more meete and apt to be had for the doing therof then in the realme of England also that there were more store of good workmen for the readie dispatch of
no part nor cause of their casting into the tower and geueth this reason for him Steph Gardiner had no accesâ—â— to the kinges councell a yeare and more before the L. Cromwels fall for that he had then no accesse ne had not after so long as Cromwels time lasted to the Kings secret Counsayle yet notwithstanding the sayd Gardiner can not persuade vs to the contrary but that his priuie complaing to the King and his secrete whisperings in his frends eares and his other workings by his factours about the King was a great sparcle to set theyr fagots a fire Thus then Barnes Hierome and Garret being committed to the Tower after Easter there remayned till the xxx day of Iuly which was two dayes after the deathe of the Lord Cromwell Then ensued processe againste them by the Kings Counsell in the Parliament Processe agaynst Barnes Hierome Garret to the whyche processe Gardiner confesseth himselfe that he was priuie amongst the rest Whereupon all these three good saints of God the xxx day of Iuly not comming to any aunswere nor yet knowing any cause of their coÌ„demnation without any publike hearing were brought together from the Tower to Smithfield where they preparing themselues to the fire had there at the stake diuers and sundry exhortations amongest whome D. Barnes first began wyth thys protestation following I am come hether to be burned as an hereticke and you shal heare my beliefe The protestation of Doct. Barnes at the stake whereby you shall perceiue what erroneous opinions I hold God I take to record I neuer to my knowledge taught any erroneous doctrine but only those things which scripture leade me vnto and that in my Sermons I neuer mainteined any errour neyther moued nor gaue occasion of any insurrection Although I haue bene sclaundered to preach that our Lady was but a saffron bag which I vtterly protest before God that I neuer meant it nor preached it but all my study and diligeÌ„ce hath bene vtterly to confound and confute all men of that doctrine D. Barnes falsly slaundered as are the Anabaptists which deny that our Sauiour Christ did take any flesh of the blessed virgin Mary which sectes I detest and abhorre And in this place there hath bene burned some of them whome I neuer fauoured nor mainteyned but with all diligence euermore did I study to set forth the glory of God the obedience to our soueraigne Lord the King and the true and sincere religion of Christ. And now harken to my fayth I beleue in the holy and blessed Trinitie three persons and one God D. Barnes confession that created and made al the world and that this blessed Trinitie sent downe the seconde person Iesu Christ into the wombe of the most blessed purest virgin Mary And heere beare me record that I do vtterly condemne that abhominable and detestable opinion of the Anabaptistes which say that Christ tooke no flesh of the virgine For I beleue that without mans will or power hee was conceiued by the holy Ghost and tooke flesh of her that he suffered hunger thirst cold other passions of our body sinne except according to the sayeng of S. Peter He was made in all things like to his brethren except sinne And I beleeue that this his death and passion was the sufficiente raunsome for the sinne of all the world And I beleeue that through his death he ouercame sinne death and hell and that there is none other satisfaction vnto the Father but this his death and passion only and that no worke of man did deserue any thing of God but only his passion as touching our iustification For I know the best worke that euer I did is vnpure and vnperfit And with this he cast abroade his handes and desired God to forgiue hym hys trespasses All mens workes vnperfite For although perchaunce sayd he you knowe nothing by me yet do I confesse that my thoughts and cogitations be innumerable Wherefore I beseeche thee O Lorde not to enter into iudgement with me according to the sayeng of the Prophete Dauid Non intres in iudicium cum seruo tuo domine .i. Enter not into iudgement with thy seruaunt O Lord. Psal. 143. And in an other place Si iniquitates obseruaueris domine quis sustinebit Lorde if thou straitely marke our iniquities Psal. 130. who is able to abyde thy iudgement Wherefore I trust in no good worke that euer I did but onely in the death of Christ. I do not doubt but through him to inherite the kingdome of heauen Take me not heere that I speake against good woorkes Good workeâ— are to be done for they are to be done and verely they that do them not shall neuer come in the kingdome of God We must do them because they are coÌ„manded vs of God to shew and set foorth our profession not to deserue or merite for that is onely the death of Christ. I beleue that there is a holy Churche a company of all them that professe Christ and that all that haue suffered confessed his name be Saintes that all they do prayse laude God in heauen more then I or any mans tongue caÌ„ expresse that alwayes I haue spoken reuerently and praysed them as much as Scripture willed me to do And that our Lady I say was a Uirgin immaculate and vndefiled that she is the most purest virgine that euer God created a vessell elect of God of whom Christ should be borne Then sayd M. Shiriffe D. Barnes obedient to Magistrates you haue sayd well of her before And beyng afrayde that Maister Shiriffe had bene or should be agreeued with any thyng that he should say he sayd Maister Shiriffe if I speake any thyng that you will me not do no more but becken me with your hand I will straight way hold my peace for I will not be disobedient in any thyng but will obey TheÌ„ there was one that asked him his opinioÌ„ of praying to Saintes Then sayd he Pray noÌ„ to Saintes Now of Saintes you shall here my opinion I haue sayd before somewhat I thinke of them how that I beleue they are in heauen with God and that they are worthy of all the honour that Scripture willeth theÌ„ to haue But I say throughout all Scripture we are not commauÌ„ded to pray to any Saintes Therfore I can not nor will not preach to you that Saintes ought to be prayed vnto for then should I preache vnto you a doctrine of myne owne head Notwithstandyng whether they pray for vs or no that I referre to GOD. And if Saintes do pray for vs then I trust to pray for you within this halfe houre Maister Shiriffe and for euery Christian man liuyng in the fayth of Christ dying in the same as a Saint Wherfore if the dead may pray for the quicke I will surely pray for you Wel haue you any thing more to say TheÌ„ spake he
say that we deny good workes and fasting and prayer The Papistes belye the protestantes as though they dâ—nyed good workes They lye on vs we deny nothing but popish workes and popish fasting and popish prayer he that preacheth that works do merite or fasting doth merite or prayer doth merite doth preach a popish doctrine If you aske when we will leaue preaching of workes euen when they do leaue to preach that works do merite suffer Christ to be a whole satisfier only mean to our iustification till theÌ„ we will not cease in Gods cause to set forth onely Christ to be a ful perfect onely satisfaction If you aske if good works shal be rewarded I say yea and with no lesse then eternall glory Good workes how they be rewarded but for no merit that they deserue for they deserue nothing but only because god hath promised not for the merite of the worke but for hys promise sake and he will not breake his promise Other articles gathered out of Setons Sermons TOuching reconciliation spoken of by D. Smith preaching in the forenoone at Paules crosse Other articles out of Setons sâ—rmons 2. Cor. 5. Alexander Seton preaching at afternoone at S. Anthonies recityng his sayings scriptures reproued him for alledging thys saying RecoÌ„ciliamini deo englishing the same thus recoÌ„cile your selues to God because it is there spoken passiuely not actiuely so that there should be nothing in man perteining to reconciliation but all in God Also reprouing the sayd D. Smith for that the said D. said that man by his good works might merite Which saying of D. Smith the sayd Alexander SetoÌ„ reproued in the pulpit at S. Anthonies the 13. day of Nouember the yere of our Lord 1541. as noughtely spoken Moreouer the sayd Alexander Seton sayd in the same place that it was shame that any such preacher shoulde be suffered so openly to preach such erroneous doctrine as to say that workes should merite adducing non sunt condignae passiones c. Et postquam feceritis omnia c. Finally Seton said peradueÌ„ture ye will say the church hath determined this matter touching workes And I say quoth he that it is Ecclesia malignantium so determining any thing agaynst scripture To these preteÌ„sed obiectioÌ„s of his aduersaryes he made his answere again by writing first denying many thinges there presented taking vpon his conscience that he neuer spake diuers of those words and again many things that he neuer ment to such end nor purpose as in y e said register may appeare But all this notwithstanding for all that he could say for himself the ordinary proceded in his coÌ„sistory iudgement ministring to him certain Interogatories after the popish course to y e number of x. articles The greatest matter laid against him was for preaching free iustificatioÌ„ by fayth in Christ Iesu Seton bâ—â—ring a 〈◊〉 at Paules crosse agaynst false coÌ„fideÌ„ce in good works mans fre wil. Also it was layd vnto him for affirming y e priuate masses diriges other prayers profited not y e soules departed so that in the end he with Tolwing aforesaid was caused to recant at paules crosse an 1541. Adde to these aforesayd D. Taylor Parson of S. Peters in Cornehill South Parish priest of Allhallowes in Lombardstreet Some Priest Giles the kinges Beerebrewer at the redde Lion in S Katherines Tho. Lancaster Priest All which were imprisoned likewise for the 6. Articles To be short such a number out of all parishes in LoÌ„doÌ„ out of Calice and diuers other quarters All prisonâ— in London to little to hold them that were taken for the vi articles The Lord Audly Loâ—â— Chauncellour of England were theÌ„ apprehended through the sayd InquisitioÌ„ that al prisons in LoÌ„don were to litle to hold theÌ„ in so much that they were fain to lay theÌ„ in the Halles At the last by the meanes of good L. Audley such pardoÌ„ was obteined of the king that y e said L. Audley theÌ„ L. Chancellor being conteÌ„t that one should be bound for another they were all discharged being bouÌ„d onely to appere in the starre chamber the next day after Al soules there to answer if they were called but neither was there any person called neither did there any appeare ¶ The story of Iohn Porter cruelly Martyred for reading the Bible in Paules IN the number of these afore named commeth the remeÌ„braunce of Iohn Porter A story of Iohn Porter Martyr who in the same yeare 1541. for reading the Bible in Paules Church was cruelly handled and that vnto death as you shall heare It was declared in this history aboue pag. 1162. how Edm. Boner Bishop of London in the dayes of the L. Cromwell beyng then Ambassador at Paris The bible commaunded by the king to be set vp in Churches Read beforâ— pag. 1069. was a great Doer in setting forward the Printing of the Bible in the great volume promising moreouer that he would for his part haue 6. of those Bibles set vp in the Church of S. Paule in London Which also at his comming home he no lesse performed according to the kinges proclamation set foorth for y e same whereof read before pag. 1069. The bibles thus standing in Paules by the commauÌ„dement of the king and the appointment of Boner the bishop many well disposed people vsed much to resort to the hearing therof especially wheÌ„ they could get any that had an audible voyce to read vnto theÌ„ misdoubting therin no daunger toward them and no more there was so long as the dayes of Cromwell lasted After he was gone it happened amongest diuers and sondry godly disposed persoÌ„s which frequented there the reading of the foresayd Bible that one Iohn Porter vsed sometimes to be occupyed in that godly exercise to the edefying as well of himselfe as of other This Porter was a freshe young man and of a bigge stature Who by diligent reading of the Scripture and by hearing of such Sermons as then were preached by them that were the setters forth of Gods truth Ann. 1541. became very expert The Bible then being set vppe by Boners commaundement vpon diuers pillers in Paules Church fixed vnto the same with cheines for all men to read in theÌ„ y t would I. Porter a great reaâ—der in the Bible at Paules great multitudes woulde resort thither to heare this Porter because he could read well and had an audible voyce Boner his chappeleines being greued withall the world beginning then to frowne vppon the Gospellers sent for the sayd Porter and rebuked him very sharpely Boner and his Chapleynes greeâ—ed with the Byâ—leâ— whicâ—â— he before caused to 〈◊〉 vp himâ—â—lfe for his reading But Porter answered hym that he trusted he had done nothing contrary to the law neither contrary to his aduertisementes which he had fixed in print ouer euery Bible Boner theÌ„â—ayd vnto his charge that he had made expositions vpon the
and yet will he vtter none of them Alas my Lord quoth she my husband was neuer beyond the seas nor no great trauailer in the Realme to be so acquainted therfore good my Lord let me goe see him But all her earnest sute from day to day would not help but still he put her of harping always vpon this string thy husband wil vtter nothing At the last she finding him in the court at s. Iames going toward his chamber was so bold to take him by y e ratchet and say O my Lord these 18. dayes I haue troubled your Lordship now for the loue of God and as euer ye came of a woman put me of no longer but let me go to my husband Winchesâ—â—â— argument He hath read much Scripture Ergo he 〈◊〉 an 〈◊〉 Henry Câ—â—â—ricke playeth the 〈◊〉 of a good neighbâ—â—â— And as she was standing with the Bishop his men in a blynd corner goyng to his chamber one of the kings seruantes called Henry Carrike and her nexte neighbor chanced to be by hearing the talke betweene the B. and her desired his Lordship to be good Lord vnto the poore woman which had her owne mother lying bedred vpon her hands beside 5. or 6. children I promise you quoth the B. her husband is a great heretike hath reade more scripture then any man in the Realme hath done I cannot tel my Lord quoth Carrike what he is inwardly but outwardly he is as honest a quiet neighbour as euer I dwelt by He will tell nothing quoth the B. He knoweth a great sort of false harlots and will not vtter theÌ„ Yes my Lord quoth Carrike he will tell I dare say for hee is an honest man Well quoth the B. speaking to the wyfe thou seemest to be an honest woman and if thou loue thy husband well go to him and geue him good counsayle to vtter such naughty felowes as he knoweth and I promise thee he shall haue what I can doe for him for I doe fansie him well for his Art wherin he had pleased me as well as any man and so stepping into his chamber said she shold haue his letter to the keper Marbecâ—â—â— wife permitted at last to go 〈◊〉 her husband But his mynd being changed he sent out his ring by a Gentleman which Gentleman deliuered the ring to his man charging him with the Bishops message And so his man went with the woman to the water side tooke boat who neuer rested rayling on her husband all the way till they came to y e prison which was no small crosse vnto the poore woman And when they were come to the Marshalsey the messenger shewed the B. ring to the Porter saying Maister Stokes my Lord willeth you by this token that ye suffer this woman to haue recourse to her husband but he straitly chargeth you that ye search her both comming going least she bring or cary any letters to or fro that she bryng no body vnto him nor no word from no maÌ„ Gods bloud quoth the Porter who was a foule swearer what wil my Lord haue me to do Like 〈◊〉 man Can I let her to bring word from any man Either let her go to her husband or let her not go for I see nothyng by him but an honest man The poore woman fearing to be repulsed spake the Porter faire saying Good maister be content for I haue found my Lorde very good Lord vnto me This yong man is but the Gentlemans seruant which brought the ring from my Lord I thinke doth his message a great deale more straiter then my Lord commanded the Gentleman or that the Gentleman his maister commanded him But neuerthelesse good M. quoth she I shal be content to strip my selfe before you both commyng and goyng The part 〈◊〉 good 〈…〉 so farre as any honest woman may do with honesty For I entend no such thyng but only to comfort and helpe my husband Then the Messenger sayd no more but went his way leauing the womaÌ„ there who from that tyme forth was suffered to come and go at her pleasure The fourth examination of Marbecke before the Commissioners in the Bishop of Londons house ABout a three weekes before Whitsonday was Marbecke sent for to the B. of Londons house where sat in Commission Doctor Capon Bishop of Salisbury Doctor Skyp Bishop of Harford Doct. Goodricke Bishop of Ely Doct. Okyng Doct. May and the Bishop of Londons Scribe hauyng before them all Marbeckes bookes Then sayd the Byshop of Salisbury Marbecke we are here in commission sent froÌ„ the kings maiesty to examine thee of certaine things wherof thou must be sworne to answer vs faithfully truly I am content my lord quoth he to tell you the truth so far as I can and so tooke hys othe Then the Bishop of Salisbury layd forth before hym hys 3. bookes of notes demaunding whose hand they were He answered they were his owne hand notes which he had gathered out of other mens works 6. yeres ago For what cause quoth the Byshop of Salisbury diddest thou gather them For none other cause my Lorde quoth he but to come by knowledge For I being vnlerned desirous to vnderstaÌ„d some part of scripture thought by readyng of lerned mens works to come the sooner therby where as I found any place of Scripture opened and expounded by theÌ„ that I noted as ye see with a letter of his name in the margent that had set out the worke So me thinke quoth the Byshop of Ely who had one of the bookes of notes in his hand al y e time of their sitting thou hast read of al sorts of bookes both good and bad as seemeth by the notes So I haue my Lorde quoth he And to what purpose quoth the Byshop of Salis. by my trouth quoth he for no other purpose but to see euery mans minde Then the B. of Salis drew out a quire of the Concordance and layd it before the B. of Harford who looking vppon it a while lifted vp hys eyes to D. Oking standing next him and sayd Thys man hath ben better occupied then a great sort of our priestes To the which he made no answer Then sayd the Byshop of Salisbury whose helpe hadst thou in setting foorth this booke Truely my Lorde quoth he no helpe at al. How couldest thou quoth the bishop inuent such a booke or know what a Concordance meant w tout an instructer I wil tell your Lordship quoth he what instructer I had to begin it The occasioÌ„ why Marbecke began the Concordance in Englishe When Thomas Mathewes bible came first out in print I was much desirous to haue one of them and being a poore man not able to buye one of them determined wyth my selfe to borrow one among my frends to wryte it foorth And when I had wrytten oute the 5. bookes of Moises in faire greate paper was entred into the booke of Iosua M. Richard
Turner of Magdalen Colledg in Oxford and after of Windsore a godly lerned 〈◊〉 and a â—â—od preaâ—â—er who in Queene Maryes tyme fled into Germanye and there dyed my frende M. Turner chaunced to steale vpon me vnwares seeing me wryting out the Bible asked me what I meant therby And when I had told him the cause Tush quoth he thou goest about a vain and tedious labour But this were a profitable worke for thee to set out a Concordance in English A Concordance sayde I what is that Then he tolde me it was a booke to finde out any word in the whole Bible by the letter that there was such a one in Latin already Then I tolde him I had no learning to goe about such a thing Enough quoth he for that mater for it requireth not so much learning as diligence And seeing thou art so painful a man and one that cannot be vnoccupied it wer a goodly exercise for thee And this my Lord is all the instruction that euer I had before or after of any man What is that Turner quoth the B. of Salis. Mary quoth D May an honest learned man and a Bacheler of Diuinitie and sometime a felow in Magdalene colledge in Oxford Howe couldest thou quoth the B. of Salisb. with thys instruction bring it to thys order and forme as it is I borrowed a Latine Concordance quoth he and began to practise my wit and at last wyth great labor and diligence brought it into this order as your lordship doth see A good wit with diligence quoth the bysh of Harford may bring hard things to passe It is great pitie quoth the Bish. of Ely he had not the Latine toung So it is quoth D. May. Yet can not I beleue quoth the Bishop of Salisb. that he hath done any more in thys worke then wrytten it out after some other that is learned My Lordes quoth Marbecke I shall beseech you all to pardon me what I shall say Marbeckes wordes to the Bishops and graunt to my request if it shall seeme good vnto you Say what thou wilt quoth the Byshops I do maruaile greatly wherfore I should be so much examined for this booke whether I haue committed any offence in doing of it or no If I haue then were I loathe any other to be molested or punyshed for my faulte Therefore to cleare all men in this matter thys is my request that ye wil trie me in the rest of the boke y t is vndon Ye see that I am yet but in the letter L. Beginning now at M. take out what word ye wil of that letter so in euery letter folowing and geue me the wordes in a pece of paper and set me in a place alone where it shall please you wyth inke and paper the English Bible and the Latine concordance and if I bring you not these wordes wrytten in the same order forme that the rest before is then was it not I that did it but some other By my trouth Marbecke quoth the Byshop of Elye that is honestly spokeÌ„ and then shalt thou bring many out of suspition That he shal quoth they all Then they badde Doct. Oking draw out such wordes as he thought best in a peece of paper and so rose vp and in the meane time fel into other familiar talke with Marbecke for the Byshop of Ely and Harford both were acquainted w t hym afore and his frendes so farre as they durst who perceiuing the Bishops so pleasauntly disposed besought them to tel hym in what daunger he stoode The bishops 〈◊〉 Salisbury 〈◊〉 Harford 〈◊〉 wel the 〈◊〉 of â—â—â—becke Shal I tell thee Marbecke quoth the Byshop of Sarum Thou art in better case then anye of thy felowes of whom there be some would geue 40 li to be in no worse case then thou art whose sayinges the other affirmed Then came D. Oking wyth the wordes hee had wrytten while the Byshops were perusing them ouer Doctour Oking sayd to Marbecke very frendly on thys wise D. Skippes comfortable wordes to Marbecke Good M. Marbecke make hast for the sooner ye haue done the sooner ye shall be deliuered And as the Byshops were going away the bishop of Harforde tooke Marbecke a litle aside and enformed him of a word whych D. Oking had written false and also to comfort him sayd Feare not there can no law condemne you for any thing that ye haue done for if ye had wrytten a 1000. heresies so longe as they be not your sayings nor your opinioÌ„s the law caÌ„not hurt you And so went they all with the Byshop of Sarum to dinner who taking the pore man with them who dined in the hall at the Stewardes borde and beside that had wine and meate sent downe from the bishops table When dinner was done the Bishoppe of Sarum came downe into the Hall commaunding inke and paper to be geuen to Marbecke and the 2. bookes to one of his men to go with him at whose going he demanded of the Byshop what time hys Lordship would appoynt him to doe it in Against to morrowe this time quoth the Byshop whyche was about 2. of the clocke and so departed Marbecke now being in his prison chamber fel to his busines so applied the thing that by the nexte day when the Bishop sent for him againe he had written so much in the same order forme hee had done the rest before A false dissembling Byshop as conteined iij. sheetes of paper and more The whych when he had deliuered to the Bishop of Sarum Doc. Oking standing by he marueiled and sayd Well Marbecke thou hast now put me out of all doubt I assure thee quoth hee putting vp the paper into his bosome the king shal see this or I be 24. houres elder but he dissembled euery worde and thought nothing lesse then so For afterwarde the matter being come to light and knowen to his grace what a boke the poore man had begon which the Byshops woulde not suffer him to finish the king saide he was better occupyed then they that tooke it from him So Marbecke departed from the byshop of Sarum to prison againe and heard no more of hys booke The 5. examination of Marbecke before D. Oking and M. Knight Secretary to the Bishop of Winchester in S. Mary Ouers Church VPon Whitsonday following at after noone The 5. examination of Marbecke was Marbecke sent for once againe to S. Mary Ouers where he found D. Oking with an other gentleman in a gowne of Damaske with a cheyne of gold about his neck no mo in all the churche but they two sitting together in one of the stalles their backes toward the church dore lookyng vpon an Epistle of M. Iohn Caluins whiche Marbecke had written out And when they sawe the prisoner come they rose and had him vp to a side alter leauing his keeper in the body of the church alone Nowe as soone as Marbecke saw the face of
Christ tooke the bread and gaue it to his disciples The confesioÌ„ of Anne â—â—kew in Newgate saying Take eate this is my body which shall be broken for you meaning in substaÌ„ce his owne very body the bread being thereof an only signe or Sacrament For after lyke maner of speaking he sayde he would breake down the temple and in three days build it vp agayne signifieng his owne body by the temple as S. Iohn declareth it Iohn 2. and not the stony temple it selfe So that the bread is but a remembrance of his death or a Sacrament of thanks geuing for it Aâ— Chriâ—tes body 〈…〉 the temple in the â—cripture so is the bread called Christes body whereby we are 〈◊〉 vnto him by a communioÌ„ of christian loue Although there be many that cannot perceiue the true meaning therof for the veile that Moises put ouer his face before y e children of Israel that they should not see the clearenes thereof Exod. 24. and 2. Cor. 3. I perceyue the same veyle remayneth to this day But when God shall take it away then shall these blynd men see For it is plainly expressed in the history of Bell in the Bible that God dwelleth in no thyng materiall Heâ—od 24. â— Cor. 3. O kyng sayth Daniel be not deceiued for God will be in nothing that is made with hands of men Daniel 14. Oh what stifnecked people are these that will alwayes resist the holy Ghost Dan. 14. Actes 7. But as their fathers haue done so do they because they haue stony hartes Written by me Anne Askew that neyther wisheth death nor yet feareth his might and as mery as one that is bound towards heauen Truth is layd in prison Luke 21. The law is turned to wormewood Amos. 6. And there can no right iudgement go forth â—â—ke 21. Amos. 6. Esay 59. Esay 59. Oh forgeue vs all our sinnes and receiue vs graciously As for the workes of our hands we will no more call vppon them For it is thou Lord that art our God Thou shewest euer mercye vnto the fatherlesse Oh if they would do this sayth the Lord I shoulde heale their sores yea with all my hart would I loue them O Ephraim what haue I to do with Idols any more who so is wyse shall vnderstand this And he that is rightly instructed will regard it for the wayes of the Lord are righteous Such as are godly Osâ— 14. will walke in them and as for the wicked they will stumble at them Ose. 14. Salomon sayth S. Steuen builded an house for the God of Iacob Howbeit the highest of all dwelleth not in Temples made with hands Esay 66. as sayth the Prophet Heauen is my seat the earth is my footstoole What house will ye build for me saith the Lord or what place is it that I shall rest in Hath not my handes made all things Act. 7. Act. 7. Woman beleeue me sayth Christ to the Samaritane the tyme is at hand that ye shall neyther in this mountayne nor yet at Ierusalem worship the father Ye worshippe ye wotte not what but we knowe what we worshippe For saluation commeth of the Iewes But the houre commeth and is nowe when the true worshippers shall worship the Father in spirite and veritie Iohn 3. Iohn 5. Labour not sayth Christ for the meate that perisheth but for that that endureth into the lyfe euerlastyng which the sonne of man shall geue you For hym GOD the Father hath sealed Iohn 6. Iohn 6. The summe of the condemnation of me Anne Askew at the Guild hall An other 〈…〉 Anne Askew at the Guild Hill THey sayd to me there that I was an heretike and condemned by the law If I would stand in mine opinioÌ„ I answered that I was no heretike neither yet deserued I any death by the law of God But as concerning y e faith which I vttered and wrote to the counsell I would not I sayd deny it because I knew it true Then would they needes know The substance of the Sacrament denyed to be God if I would deny the Sacrament to be Christes body and bloud I said yea For the same sonne of God that was borne of the virgine Mary is now glorious in heauen and will come againe from thence at the latter day like as he went vp Act. 1. And as for that ye call your god it is a peece of bread For a more proofe thereof marke it when ye list let it lye in the boxe but iij. monethes and it will be mouldy so turne to nothing that is good Wherupon I am perswaded that it cannot be God After that they willed me to haue a Priest Anne Askew wiâ—h her felows condemned by a Quest. and then I smiled Then they asked me if it were not good I sayd I would confesse my faults vnto God For I was sure that he would heare me with fauour And so we were condemned with a Quest My beliefe which I wrote to the Counsaile was this The beliefe of Anne Askew concerning the Sacramentes written to the Councell Iohn 4. that the sacramental bread was left vs to be receiued with thankes geuyng in remembraunce of Christes death the onely remedy of our soules recouery and that thereby we also receiue the whole benefits and fruits of his most glorious Passion Then would they needes know whether the bread in the boxe were God or no I sayd God is a spirit and will be worshipped in spirit and truth Iohn 4. TheÌ„ they demanded will you plainly deny Christ to be in the Sacrament I answered that I beleeue faithfully the eternall sonne of God not to dwell there In witnesse whereof I recited agayne the history of Bell Dan. 19. Actes 7.17 Math. 24. and the 19. chap. of Daniell the 7. and 17. of the Acts and the 24. of Mathew coÌ„cluding thus I neither wish death nor yet fear his might God haue the prayse thereof with thanks My letter sent to the L. Chauncellor THe Lord God by whom all creatures haue their being The letter of Anne Askew to the Lord ChauÌ„cellour blesse you with the light of his knowledge Amen My duety to your Lordship remembred c. It might please you to accept this my bold sute as the sute of one which vppon due considerations is moued to the same and hopeth to obtaine My request to your Lordship is onely that it may please the same to be a meane for me to the kings maiesty that his grace may be certified of these few lynes which I haue written concerning my beliefe Which when it shall be truely conferred with the harde iudgement geuen me for the same I thinke his grace shal wel perceiue me to be wayed in an vneuen paire of balance But I remit my matter and cause to almighty God which rightly iudgeth all secrets And thus I commend your Lordship to the gouernaunce of him and fellowship of all saints Amen By your handmayd
to celebrate y e holy communion were accused of filthy commixion of meÌ„ and women together and the king the same time Henry 2. was made to beleue that beds with pillowes and mats were founde there in the floore where they laye together wherupon the same time diuers were condeÌ„ned to the fire and burned pag. 862. Finally what innocency is so pure or truth so perfect which can be voyd of these sclaunders or crimynatioÌ„s Read â—â—fore pag. 8 â— 2. wheÌ„ also our Sauior Christ himselfe was noted for a wine drinker a common haunter of the Publicanes c. Euen so likewise it pleaseth our Lorde and Sauiour Christ to keepe vnder and to exercise his church vnder the like kinde of aduersaries now raigning in the church No truth safe from false detraction who vnder the name of the church will nedes mayntain a portly state and kingdome in this world and because they can not vpholde theyr cause by playne scripture and the word of God they beare it ouâ— with facing rayling and slaundering making Princes and the simple people beleue that all be heretickes schismatickes blasphemers rebels subuerters of all authority commoÌ„ weales whosoeuer dare reply with any scripture agaynst theyr doings It is writteÌ„ of Nero that when he himselfe had burnt the Citty of Rome sixe dayes and seuen nightes Suetonius in Neâ—oâ—â—e he made open proclamations that the innocent Christians had set the City on fire to styrre the people agaynst them wherby he might burne and destroy them as rebels and traytors Not much vnlike seemeth the dealing of these religious Catholickes who when they be the true heretickes themselues and haue burnt and destroyed the Church of Christ make out theyr exclamatioÌ„s Buls briefes articles bookes Papistes 〈◊〉 the 〈…〉 be 〈…〉 them selues censures letters and Edicts against the poore Lutheranes to make the people beleue that they be the heretickes schismatickes disturbers of the whole world Who if they could proue them as they reproue them to be heretickes they were worthy to be heard But nowe they cry out vpon them heretickes and can proue no heresy they accuse them of errour and can proue no errour they call them schismatickes and what Church since the worlde stood hath bene the mother of so many schismes as the mother Church of Rome They charge them with dissention and rebellion And what dissention can be greater then to disseÌ„t from the scripture and word of God or what rebellion is like as to rebell against the sonne of God against the will of hys eternall Testamente They are disturbers they say of peace and of publicke authority Which is as true as that the Christians set the Citty of Rome on fire What doctrine did euer attribute so much to publicke authority of Magistrates as do the protestantes or who euer attributed lesse to magistrates or deposed moe dukes kinges and Emperours theÌ„ the Papistes They that say that the Bishop of Rome is no more but the Bishoppe of Rome and ought to weare no crowne is not by and by a rebell agaynst his king and Magistrates but rather a maynteyner of theyr authority which in deed the Byshop of Rome cannot abide Briefely wilt thou see whether be the greater heretickes the Protestantes or the Papistes Let vs try it by a measure A measure betweene the Protestantes and the Papists to try whether of them two are the greater heretickes ComparisoÌ„ betwene the doctrine of Papistes and of the Protestantes and let this measure be the glory onely of the sonne of God which cannot fayle Nowe iudge I beseeche thee whosoeuer knowest the doctrine of them both whether of these two do ascribe more or lesse to the Maiestye of Christ Iesus our king and Lord the Protestantes which admit none other head of the Church nor iustifier of our soules nor forgeuer of our sinnes nor Aduocate to his father but him alone Or els the papistes which can abide none of all these articles but condemn the same for heresy Which being so as they themselues wyll not deny now iudge good reader who hath set the Citty of Rome on fire Nero or els the Christians But to returne agayne to the purpose of our former matter which was to shew forth the proclamation of the Byshops for the abolishing of English bookes aboue rehearsed as being corrupt and full of heresye whiche not withstanding we haue declared to conteine no heresye but sounde and wholesome doctrine according to the perfect word and Scripture of God Here nowe when the Prelates of the Popes side had procured this Edict proclamation aforesayd for the condemnation of al such English bookes printed or vnprinted which made agaynst theyr aduantage they triumphed not a litle wening they had made a great hand against y e Gospell for euer to rise againe that they had established their kingdome for euer as in deed to all maÌ„s thinking it might seme no lesse For who would haue thought Gods mercifull helpe in time of neede after so strayt so precise and so solemne a proclamation set forth armed with the kinges terrible authority also after the cruel execution of Anne Askewe Lacels and the rest Item after the busy search moreouer and names taking of many other of whom some were chased away some apprehended and layd vp diuers in present perill expectation of theyr attachment who would haue thought I say otherwyse possible but that y e gospel must nedes haue an ouerthrow seing what sure worke the papistes here had made in setting vp theyr side and throwing downe the contrary But it is no new thing in the Lord to shew his power agaynst mans presuÌ„ption Gods power worketh commonly agaynst mans presumption that when he counteth himselfe most sure then is he furthest of and when he supposeth to haue done all then is he new to begin agayne So was it in the primitiue Church before Constantinus time that when Nero Domitianus Maxentius Decius and other Emperours impugning the gospell profession of Christ did not onely constitute lawes and proclamations against the Christians but also did ingraue the same lawes in tables of brasse minding to make all thinges firme for euer and a day yet we see how with a litle turning of Gods hand all theyr puissant deuises brasen lawes turned all to wind and dust So little doth it auayle for man to wrastle agaynst the Lord and his procedinges Howe so euer mans building is mortall and ruinous of brickle bricke and mouldring stones the Lord neuer taketh in hande to builde that either time can waste or man can pluck down What God setteth vp there is neither power nor striuing to the contrary What he entendeth standeth what he blesseth that preuayleth And yet mans vnquiet presumption will not cease still to erect vp towers of Babell against the Lord which the higher they are builded vp Towers of Babell agaynst the Lorde fall with the great ruine For what can
stand that standeth not with the Lord Which thing as in example of all ages is to be seene so in this late proclamation deuised by the bishops is in like maner exemplified The which proclamation though it was sore terrible for the time yet not long after Mans deuise agaynst the Lord ouerthrowen by reason of the kings death whoÌ„ the Lord shortly therupon took to his mercy it made at length but a castle come downe So that where the prelates thought to make theyr Iubile it turned them to the Threnes of Ieremy Such be the admirable workings of the Lord of hostes whose name be sanctified for euer This I do not inferre for any other purpose but onely for the workes of the Lord to be seene premonishing thee good Reader withall that as touching the king who in this Proclamation had nothing but the name onely here is nothing spoken but to his laude and prayse Who of hys owne nature disposition The praise of K. Henry 8. was so inclinable and forward in all things vertuous and commendable that the like enterprise of redresse of religion hath not lightly bene sene in any other Prince christned As in abolishing the stout and almost inuincible authority of the Pope in suppressing monasteries in repressing custome of Idolatry pilgrimage c. Which enterprises as neuer king of England dyd accomplish though some beganne to attempt them before him so yet to this day we see but few in other Realmes dare folow the same If Princes haue alwayes theyr Counsell about them that is but a common thing If some time they haue euill counsell ministred that I take to be the fault rather of such as are about them Much superstition purged by king Henry then of princes themselues So long as Queene Anne Tho. Cromwell B. Cranmer M. Denny D. Buts with such like were about him could preuaile with him what organe of Christes glorye did more good in the Church then he as is apparant by such monuments instrumentes and actes set forth by him in setting vp the Bible in the church in exploding the pope with his vile pardons in remouing diuers superstitious ceremonies in bringing into order y e inordinate orders of friers sectes in putting chantry priests to theyr pensions in permitting white meate in Lent in destroying Pilgrimage worship in abrogating idle superfluous holydaies both by act publicke and also by priuate letters sent to Boner tending after this effect ¶ By the king The kinges brief to Boner RIght reuerend father in God right trusty and welbeloued we greet you well And whereas considering the manifolde inconueniences which haue ensued and dayly do ensue to our subiectes by the great superfluity of holy dayes we haue by the assentes and consentes of all you the Byshops Abrogation of holy dayes and other notable personages of the Clergy of this our Realme in ful congregation and assembly had for that purpose abrogated and abolished suche as be neither Canonicall ne meete to bee suffered in a common wealth for the manifolde inconueniences which do ensue of the same as is rehearsed and to the intent our determination therein may be duely obserued and accomplished we haue thought coÌ„uenient to commauÌ„d you immediately vpon the receit hereof to addresse your commaundementes in our name to all the curates religious houses and colledges within your dioces with a copye of the act made for the abrogation of the holy dayes aforesayd a transumpt whereof ye shall receiue herewith commaunding theÌ„ and euery of them in no wise eyther in the Church or otherwise to indict or speake of any of the sayd dayes and feastes abolished wherby the people might take occasion either to murmure or to contemne the order taken therin and to continue in theyr accustomed idlenes the same notwithstanding but to passe ouer the same with such secret silence as they may haue like abrogation by disuse as they haue already by our authority in conuocation And forasmuch as the time of haruest now approcheth our pleasure is ye shall with such diligence and dexterity put this matter in execution as it may immediatly take place for the benefite of our subiectes at this time accordingly without fayling as ye wil aunswere vnto vs for the contrary Geuen vnder our Signet at our Monastery of Chertesey the 11. day of August Thus while good Counsell was about him and could be heard K. Henry according as his CouÌ„cell was about hym so was he lead he did much good So agayne when sinister and wicked Counsell vnder subtile and craftye pretences had gotten once the foot in thrusting truth verity out of the Princes eares how much Religion and all good thinges went prosperously forward before so much on the coÌ„trary side all reuolted backward agayn WherupoÌ„ proceded this Proclamation aboue meÌ„tioned concerning the abolishing and burning of English bookes Which proclamation bearing the name of the kinges maiesty but being y e very deed of the bishops no doubt had done much hurt in the church among the godly sort bringing theÌ„ either into great dauÌ„ger or els keping theÌ„ in much blindnes had not the shortnes of the kinges dayes stopped the malignant purposes of the foresayd Prelates The death of K. Henry 8. causing the king to leaue that by death vnto y e people which by his life he would not grauÌ„t For within 4. monethes after Anno 1547. the proclamatioÌ„ coÌ„ming out in August he deceased in the beginning of Ianuary in the 38. yeare of his raigne an· 1547. leauing behinde him three children who succeded him in his kingdome K. Edward Queene Mary and Queene Elizabeth of whom it remaineth now to prosecute by the permission and sufferance of Christ our high Lord and Prince in the proces of this hystory according as the order of theyr succession and Actes done by them in the church shall require after that fyrst I shall haue prosecuted certayne other matters by the way according to my promise here to be inserted ¶ The History touching the persecution in Scotland with the names and causes of such blessed Martyres which in the same country suffered for the truth after the time of Patricke Hamelton THus hauing finished the time and rase of kyng Henry the eight it remayneth nowe according to my promise made before here to place adioyne so much as hath come to our handes touching the persecution of Scotland and of the blessed Martyrs of Christ which in that couÌ„try likewise suffered for the true religion of Christ testimony of theyr fayth To proceede therefore in the historye of these Scotland matters Read 〈◊〉 pag. 956. next after the mention of Dauid Straton and M. Nicholas Gurlay with whom we ended before pag. 956. the order of time woulde requyre nexte to inferre the memory of syr Iohn Borthwike Knight Syr Iohn Borthwiâ—â—â— knight 〈◊〉 condemâ—ned of 〈◊〉 being â—â—â—â—sent 〈◊〉 picture 〈◊〉 in Scoâ—â—land An. 154â— commonly
mocked them so do ye Oliph Thou denyest the sacrament of the aultar to be the very body of Christ really in flesh and bloud Oliphant Mylle The Sacrament and sacrifice of the Masse Mille. The scripture of God is not to be taken carnally but spiritually and standeth in faith only as for the Masse it is wrong for Christ was once offered on the Crosse for mans trespasse and will neuer be offered agayne for then he ended all sacrifice Oliph Thou deniest the office of a Byshop Mille. Oliphant Mylle Byshops no Byshops I affirme that they whome ye call Byshops do no Bishops workes nor vse the offices of Bishops as Paul biddeth writing to Timothy but liue after their owne sensuall pleasure and take no care of the flocke nor yet regard they the word of God but desire to be honored and called my Lords Oliph Olyphant Thou speakest against pilgrimage and callest it a pilgrimage to whoredome Mille. I affirme that and say that it is not commaunded in the scripture Mylle and that there is no greater whoredome in no places then at your pilgrimages except it be in common brothels Oliph Thou preachedst quietly and priuatly in houses and openly in the fields Mille. Yea man and on the sea also sailing in ship Oliph Walter Mylle constant in the truth Sentence pronounced against Walter Mylle Wilt thou not recant thine erroneous opinioÌ„s and if thou wilt not I will pronounce sentence against thee Mille. I am accused of my life I know I must die once therfore as Christ sayd to Iudas Quod facis fac citius Ye shal know that I will not recant the truth for I am corne Patricke Learmonâ— the Archbyshopâ— stuard 〈◊〉 Prouost â—â—â—fuseth to his tempâ—â—rall iudgeâ— Also the Archbishops chamberlaine refuseth to be his iudge The townâ— offended wâ—th the condemâ—â—â—tion of Walter Mille. No corde all the towne could be bought to tye him to the stake Alexander Symmerâ—waill the Bishops seruant made teâ—â—poral iudâ—â— for Walteâ— Mille. The miraculous weâ—â— king of 〈◊〉 in Walter Mille. W. Millâ— denyed by the Byshoâ—â— to speake W. Mille permitted by the 〈◊〉 men to speake I am no chaffe I wil not be blowne away with the wind nor burst with the flaile but I will abide both These thinges rehearsed they of purpose with other light trifles to augment their final accusation and then sir Andrew Oliphant pronounced sentence against him that he shuld be deliuered to the temporall iudge and punished as an hereticke which was to be burnt Notwithstanding his boldnes and constancie moued so the hartes of many that the Byshops Stuard of his regalitie Prouost of the towne called Patrike Learmond refused to be his temporall iudge to whome it appertained if the cause had bene iust Also the Bishops chamberlaine being therwith charged would in no wise take vpon him so vngodly an office Yea the whole towne was so offended with his vniust coÌ„demnation that the Bishops seruauntes could not get for their money so much as one cord to tie him to y e stake or a tarre barrell to burne him but were constrained to cut the cordes of their maisters own pauilion to serue their turne Neuerthelesse one seruaunt of the Byshops more ignoraunt and cruell then the rest called Alexander Symmerwayll enterprising the office of a temporall iudge in that part conueyed him to the fire where against all naturall reason of man his boldnes and hardines did more and more increase so that the spirit of God working miraculously in him made it manifest to the people that his cause and Articles were iust and he innocently put downe Now when all things were ready for his death and he conueyed with armed men to the fire Oliphant had him passe to the stake and he said nay but wilt thou put me vp with thy hand and take part of my death thou shalt see me passe vp gladly for by y e law of God I am forbiddeÌ„ to put hands vpon my selfe TheÌ„ Oliphant put him vp with his hand and he ascended gladly saying Introibo ad altare Dei and desired that he might haue place to speake to y e people the which Oliphant and other of the burners denyed saying that he had spoken ouer much for the Byshops were altogether offended that y e matter was so long continued Then some of the yong men committed both the burners and the Byshops their maysters to the Diuell saying that they beleeued that they should lament that daye and desired the sayd Walter to speake what he pleased The Martyrdome of Walter Mille. Epitaphium Non nostra impietas aut actae crimina vitae Armarunt hostes in mea fata truces Sola fides Christi sacris signata libellis Quae vitae causa est est mihi causa necis After this by the iust iudgement of God in the same place where Walter Mille was burnt the Images of the great Church of the Abbey which passed both in number and costlines were burnt in time of reformation Ex fideli testimonio è Scotia misso And thus much concerning such matters as happened and such Martirs as suffered in the Realme of Scotland for the faith of Christ Iesus and testimonie of his truth ¶ Persecution in Kent IN reuoluing the Registers of William Warrham Archbyshop of Canterbury I finde moreouer besides these aboue comprehended Ex Regist. W. Warrham Archiepisc Cant. in the time and reigne of king Henry the names of diuers other wherof some suffered Martyrdome for the like testimonie of Gods worde and some recanted which albeit heere do come a little out of order and shoulde haue bene placed before in the beginning of King Henries reigne yet rather then they should vtterly be omitted I thought heere to geue them a place though somewhat out of time yet not altogether I trust without fruit vnto the Reader being no lesse worthy to be Registred and preserued from obliuion then other of theyr fellowes before them ¶ A Table of certayne true seruants of God and Martyrs omitted which were burned in the Dioces of Cant. vnder William Warrham Archbyshop of Canterbury with the names of theyr persecuters and accusers an 1511. Persecuters and Iudges Accusers and witnesses The Martyrs Wyllyam Warrham Archbishop of Caunterbury D. Cutbert Tonstall Doctour of both lawes and Chauncelour of the Archbyshop D. Syluester Lawyer D. Wellys Doctour Clement Browne Doctor Iohn Collet Deane of Paules Doctour Wodyngton Martirs in Kent before the tyme of M. Luther Willyam Rich of Benynden Agnes Iue of Canterbury Robert Hilles of Tenterden Steuen Castelyn of Tenterden Io. Grebill of Tenterden husband to Agnes Grebill the Martyr Christopher Grebill the naturall sonne of Agnes Grebill the Martyr Io. Grebill the yonger the naturall sonne of Agnes Grebill the Martyr Wil. Oldbert of Godmersham Laur. CheterdeÌ„ Tho. Harwood of Rowenden Ioane Harwood his wife Phill. Hardwod WilliaÌ„ Baker of Cramebroke Edw. Walker Robert Reinold of Benynden Williem Carder of Tenderden
and to deny our kingdome as to require that our lawes may be brokeÌ„ vnto 21. yeres Be we not your crowned anoynted and established king wherein then be we of lesse maiestie of lesse authoritie or lesse state then our progenitors kings of this realme except your vnkindnes our vnnaturalnes wil diminish our estimation We haue hitherto since the death of our father by the good aduise and counsaile of our deare and entirely beloued vncle kept our state maintained our realme preserued our honour defended our people from all enemies we haue hitherto bene feared and dreade of our ennemies yea of princes kings and nations yea heerein we be nothing inferiors to any our progenitours which grace we knowledge to be geuen vs from God and how els but by good obedience of our people good counsaile of our magistrates due execution of our lawes By authoritye of oure kingdom England hitherto hath gained honour during our raigne it hath wonne of the enemie and not lost It hath bene maruailed that we â—f so yong yeres haue raigned so nobly so royally so quietly Younge yeares by 〈…〉 the 〈…〉 And howe chanceth it that you our subiectes of that our countrey of Deuonshire will geue the first occasion to slander this our realme of Englande to geue courage to the ennemye to note our Realme of the euil of rebellion to make it a pray to our old enemies to diminish our honour which God hath geuen our father leaft our good vncle and Counsail preserued vnto vs What greater euill could ye commit then euen now when our forraine enemie in Scotland and vppon the sea seeketh to inuade vs to arise in thys manner againste our lawe to prouoke our wrath to aske our vengeance and to geue vs an occasion to spende that force vpon you whyche we meant to bestow vpon our enemies to beginne to slay you with that sworde which we drewe foorth agaynste the Scots and other enemies to make a conquest of our owne people whych otherwise shoulde haue bene of the whole Realme of Scotland Thus â—arre yee see we haue descended from oure highe maiestie for loue to consider you in your base and simple ignorance and haue bene coÌ„tent to send you an instruction like a fatherly Prince who of iustice might haue sent you your destructioÌ„ like a king to rebels now let you know that as you see our mercy abuÌ„dant so if ye prouoke vs further wee sweare to you by the liuing God by whome wee raigne ye shal fele the power of y e same God in our sword which how mighty it is no subiect knoweth how puissant it is no priuate man can iudge how mortall it is no English heart dare thinke But surely surely as your Lord and Prince your onely king and maister we say to you repent your selues take our mercy without delay or els we wil foorth with extend our princely power execute our sharpe sword against you as against very Infidels and Turkes and rather aduenture our owne roial person state and power then the same shall not be executed And if you wil prooue the example of our mercy learne of certaine which lately did arise pretending some griefâ—s and yet acknowledging their offeÌ„ces haue not only receiued most humbly their pardon but feele also by our order to whom al publike order only pertaineth redresse deuised for their griefs In the end we admonish you of your dueties to God whom ye shal answere in the day of the Lord and of your dueties toward vs whom ye shal answere by our order take our mercy whilest God so enclineth vs least when yee shall be constrained to aske wee shall be too much hardened in heart to grauÌ„t it you and where ye shall nowe heare of mercy mercy and life ye shall then heare of iustice iustice and death Geuen at Richmond the 8. day of Iuly the third yeare of our raigne Besides the Articles of these Deuonshire men aboue meÌ„tioned the sayd rebels sent vp also not long after a supplication to the king wherunto answere again was made by the kings learned Counsaile which here to make short leisure serueth not to rehearse Ouer and besides to behold the malitious working of those popish Priests to kindle more the sparke of sedition in the peoples hearts what bruites and rumours did they raise vp against the king and his Counsaile makinge the vulgare multitude to beleeue that they should be made to pay first for their sheepe then for their geese and pigges also and suche other thinges like and what soeuer they had in store or should put in their mouths they must fine therfore to the king Of all which matter neuer a worde was eyther thought or meant But this seemed matter fitte for such priests whereby to set the Prince and hys subiects together by the eares Against this seditious company of rebels was apoynted and sent by the king and his counsaile Syr Iohn Russel knight Lord priuy Seale as Lieutenant general of the kings armie of whome chiefly depended the charge and achiuaunce of that voyage in the West partes To hym also were adioyned as in parte of ordinary counsail in those affaires vnder him syr William Harbert syr Iohn Pawlet Syr Hugh Pawlet Syr Thom. Specke wyth the Lorde Gray and other besides Thus the sayde Lorde priuie Seale accompanied wyth the Lord Gray aduauncing his power against the rebels although in number of soldiers not equally furnished like to the other yet throughe the gratious assistaunce of the Lordes helpe fighting in his cause and geuing the aduenture against the enemie about the latter end of Iuly Anno 1549. gaue them the repulse Who notwythstanding recouering them selues againe wyth suche stomackes as they had encountred the seconde time with the foresayde Lorde priuie Seale about the beginning of August following of whom through the Lords mighty power they with their whole cause of false religion were vtterly vanquished and ouerthrowen In the which victorie a great woorke of Gods mightye power vndoubtedly did appeare For althoughe the number of the rebels did surmounte in great quantitie the power and strength of the Lorde priuie Seale and theyr stomackes were so fiercely set vpon al desperate aduentures and though the power of Sir W. Harbert being the same time at Bristow was not yet presently come which shuld haue ioyned with the Lorde priuie Seale yet all thys notwithstanding the goodnes of the Lorde so wrought on the kings behalfe more then any industry of man which in al respects in handling that matter was very raw and farre behinde that the victorie fell to the kings parte vnder the valiant guiding of the aforesayd L. priuie Seale so that the popishe rebels not onely lost the fielde The great goodnes of God in the 〈…〉 the â—â—bells but a great parte of them also lost their liues lying there slain miserably in the chase to the compasse of 2. miles space Where also were taken and apprehended the chiefetaines
done and finally albeit it be a good while since hee was put to death yet the memorie of hys death as frutefull seede hath taken such roote in some that euen vnto this present day he is a liuely and diligent preaching vnto them against superstition and Idolatry vsed in their Churches Ex testimonio N. Fildi Pendigrace aliorum qui rei gestae interfuerunt The tragicall hystorie of the worthy L. Edward Duke of Somerset Lord Protector with the whole cause of his troubles and handling AFter so many troublous matters in this historie aforepassed comming nowe to the lamentable and tragicall narration of the L. Edward duke of Somerset Anno 1552. the kings vncle and Protector of his person of his realme I could not wel enter into the story of him without some premonition first to all noble personages The story of the L. Protector Duke of Somerset of what honor or calling soeuer within this realme by way of history briefly to admonish them no man to plant any trust or assurance vpon the brickle pillers of worldly prosperity howe high soeuer it seemeth consideringe that there is no state so high but it hath his ruine wisedome so circumspecte but it maye bee circumuented no vertue so perfecte but it may be enuyed neither any mans trade so simple but it maye be beguiled And therefore seeing the condition of mortall things is so Worldly prosperity not to be trusted vnto that no man can alwaies stand in this so ruinous a world y e surest way is euery man to chuse his standing so that his fall may be y e easier But because my purpose is as I haue said in the stories before to abridge and make short I will here stay referring to the secrete coÌ„sideration of that which remaineth further by me in this matter to be vttered and so falling into the storie of the Lorde Protectoure Duke of Somerset we will the Lorde willing declare in order the original and whole occasion of his trouble and decay euen from the beginning King Edwarde after that both his father and mother were dead had three vncles least him by his mothers side Edwarde Thomas and Henry Semer of the which two first one was made Protectour of the Realme and the other high admirall of the same These two brethren so long as they were knit ioyned together in amitie and coÌ„corde Concorde maketh brethren strong preserued both themselues the king their nephew and the whole common wealth from the violence and feare of all danger But the subtil old serpent alwaies enuying mans felicitie through slanderous tongues sought to sowe matter first of discord betwene them then of suspition and last of all extreme hatred in so much that the Protectour suffered his brother being accused whether truely or falsely the Lorde knoweth to be condemned and to loose hys heade Wherby it came to passe whether by y e correction of Gods iudgement vpon him or whether that he after the death of his brother and the king being yet but yong and tender of age was the lesse able to shift for himselfe that not long after he was ouermatched and ouerthrowen of his enemies and so cast into the Tower and at last lost hys head also to the great lamentation of many good men as in the sequele of this hystorie foloweth to be declared For the better introduction of which hystorie firste to begin with the foresaide brother of the Lorde Protectoure Syr Thomâ—â— Semer 〈◊〉 admirall namely Sir Thomas Semer high Admirall of England and the kings Uncle here is to vnderstande that he hadde maried Queene Katherine late wife to kinge Henrye the eight of whome ye heard before pag. 1342. Displeasâ—â—â— betweene the Queeâ— the Duâ—â—ches of Soâ—merset Now it happened vppon what occasion I knowe not that there fell a displeasure betwixt the sayde Queene and the Duchesse of Somerset and therupon also in the behalf of their wiues displeasure and grudge began betwene the brethreÌ„ Which albeit through perswasion of frendes it was for a time appeased betweene them Discorde betweene the L. Prâ—â—tectour 〈◊〉 the L. Aâ—â—mirall his brother The L. Aâ—â—mirall beheaded at tower hyâ— yet in shorte space after perchaunce not without y e priuie setting forward oâ— some whych were backefrendes to the Gospell it brake out againe both to the trouble of the Realme and especially to the coÌ„fusion of them both as after it is prooued First to the Lorde Admiralles charge it was laide that hee purposed to destroy the young king and translate the Crowne vnto hymselfe and for the same being attainted and condemned did suffer at Tower hill the 20. of Marche An. 1549. As manye there were which reported that the Dutches of Somersette had wrought his death so manye moe there were En quo discordial fratres perâ—ducit miseâ—ros who misdoubting the long standing of the Lord Protectour in hys state and dignity thought and affirmed no les but that the fall of the one brother woulde be the ruine of the other the experiment whereof as it hath often ben proued so in these also eftsoones it ensued It was not long after the beheading of the Lorde Admirall but insurrections began to kindle the same yeare in diuers quarters of the realme as is aboue storied Iohn Duâ—â—ley Earle 〈◊〉 Warwicke afterward Duke of Northumberland By the occasion wherof the lord Russel lord priuy Seale was sent to the West parts and the lord Dudley Earle of Warwike was sent w t an armie into Norfolke where bothe he hymselfe a great number of Gentlemen that were with hym meeting with the rebels were in great daunger notwithstanding in the ende the ouerthrowe was geuen to the rebels which was aboute the beginning of Septemb. 1549. After this victorie atchieued in the next moneth folowing whiche was October Discorde betweene the Earle 〈◊〉 Warwickâ— the Loâ—â— Protectoâ— howe the matter fell oute betweene the Lorde Protectour and certaine other Lordes I knowe not but at the retourne of the Earle of Warwike aforesaid greate workinge and consultation there was amonge the Lordes assembling them selues in the house of M. Yorke and at Bainardes Castle and in the Lorde Maiors house at London against the Lorde Protectoure remaining theâ— with the King at Hampton Court Of the which businesse and trouble thus the Lorde Protectoure wryteth in hys letters to the Lorde Russell in the West countrey as followeth A letter of the L. Protectour to the L. Russel Lord priuie Seale concerning troubles working against him AFter our right harty commendations to your good Lordship heere hath of late risen such a conspiracie against the kinges Maiestie and vs as neuer hath bene seene A letter oâ— the L. Prâ—â—tectour to the L. 〈◊〉 Seale the which they can not maintaine but with such vaine letters and false tales surmised as was neuer meant nor entended on vs. They pretend and say that we haue solde Bulloigne to
sayd in the time of the rebellion that you liked wel the doings and proceedings of the sayde rebelles and traitors and sayde that the couetousnes of the gentlemen gaue occasion to the common people to rise sayinge also that better it were for the Commons to die then pearish for lacke of liuing 16 Also you saide that the Lordes of the parlamente were loth to encline themselues to reformatioÌ„ of enclosures and other things therfore the people had good cause to reforme the things them selues 17 Also you after the reporte and declaration of the defaultes and lackes reported to you by suche as did suruey Bulleine and the Peeces there woulde neuer amende the same defaultes 18 Also you would not suffer the kings peeces beyoÌ„d the seas called Newhauen Blacknest to be furnished wyth men and vitailes although you were aduertised of the defaults therin by the captaines of the same peeces others were thereto aduertised by the kings Counsaile wherby the French king being the kings open enemy was encouraged and comforted to inuade and win the sayd peeces to the kings great losse and dishonor of his realme 19 Also you declared and published vntruely as well to the kings maiestie and other the young Lordes attendant vpon his graces persone that the Lordes of the Counsaile at London minded to destroy the king you required the king neuer to forget it but to reuenge it and likewise you required the yong Lordes to put the king in remembrance therof to the entent to make sedition and discord betwene the king and his Lordes 20 Also where the kinges Maiesties priuie Counsaile of their loue and zeale that they did beare vnto the king his Realme did consulte at London to haue communed wyth you to the entent to mooue you charitablie to amend your doings and misgouernment you hearing of their sayd assembly did cause to be declared by letters in diuers places the said Lordes to be high traitors to the king to the great disturbance of the realme And thus muche hitherto concerning the first trouble of the Lorde Protectoure Duke of Somersette The mercifull working of the Lord for the Lord Protector wyth the crimes and articles obiected against him with his prisonment also in the Tower and the terrible proclamatioÌ„ geuen out against hym All which purposes of man thoughe they seemed fully entended to no lesse but to the spilling of his life yet the Lorde aboue the onely disposer of all mens purposes The Lord Protectour deliuered out of the tower so ordered the matter by the meanes of the kinge labouring for his Uncle that in short while after hee was lette out of the Tower and the Proclamation whyche before had made hym a traitor wythin three dayes was called in agayne a Domino factum est istud wyth commaundement geuen none of them to be solde And so the Duke of Somerset gratiously escaping thys aduersitie was againe restored though not to his former office yet vnto libertie wherein he continued the space of two yeares and two dayes After the which time of respite being expired the sayde Duke of Somerset was apprehended committed againe to the Tower The second trouble of the Duke of Somerset and wyth him also Sir Michaell Stanhop sir Raufe Uane sir Miles Partrige other c. At length the time being come of his arrainment the foresayde good Duke being conueied from the Tower was brought thorow London with the axe of the tower before him wyth great preparance of bils halbardes pikes and polaxes in most forcible wise a watch also sette and appoynted before euery mans doore through the hie streat of London The Duke of Somerset agayne brâ—ught to the toweâ— and so was he brought into Westminster hal where the Lords of the counsaile sitting as his iudges in the middle of the hal vpon a newe scaffolde he was there before them arrayned and charged both with treason and felonie In the whiche iudgement I passe ouer the vnseemely speach the vile taunts and despiteful rebukes without all modesty or honesty The vile tauntes of certayne Iustices and others sitting in iudgement against the good Duke of Somerset vsed by certaine of the Sergeants and Iustices and some other sitting there Al which notwythstanding he patiently quietly did suffer neither storming inwardly in stomacke nor reuiling them with woordes againe but like a lambe folowing the true lambe example of all meekenes was conteÌ„ted to take al things at their handes and with no lesse patience to beare now theyr vngentle and cruell railings The great patieÌ„ce of the Duke of Somerset in taking rebukes then hee did before their glauering wordes and flatterings in time of his high estate and prosperitie And as the patience of this good Duke was marueilous in forbearing his ennemies so also was his discretion and temperance no lesse seene in answearing for himself to the articles to him obiected wherunto he wisely and substantially replied The discrete behauiour of the Duke in aunswering for himselfe putting himselfe in the ende to be tried by his Peeres Who then at length after consultation had did frame and temper their verdicte thus that as concerning y e case of treason wherewith he was charged they discharged him but they accounted him guiltie of fellonie When the people which were there present to a great noÌ„ber hearde the Lordes say Not guiltie meaning by the case of treason supposing no lesse but y t he had bene clearly acquited by these woordes The harty affection of the people toward the Duke of Somerset and especially seeing the Axe of the Tower to be carried away for great ioy and gladnesse made an outcrie well declaring theyr louing affection and hearty fauour vnto the Duke whose life they greatly desired But thys opinion of the people was deceiued and the innocent Duke condemned to die for fellonie Which act of fellonie had bene made a litle before against the rebels and vnlawfull assembles suche as shoulde seeke or procure the death of any Counsailour The Duke of Somerset condemned of felony so that euery suche attempt and procurement according to the act should be iudged felony By the vertue of whych Act the Duke being accused with certaine other hys complices to intende and purpose the death of the Duke of Northumberlande and of certayne beside Statut. an 5. Reg. Edw 6. was therfore caste and condemned of felonie and so was returned toward the Tower againe At whose passage throughe the Citie greate exclamations and outcries were made againe of the people The Duke of Somerset accused for seeking the death of the Duke of Northumberland some reioycing y t hee was acquited some bewayling that hee was condemned Thus the good Duke passing through a great parte of the Citie landinge at the Crane of the Uinetrie was conueyed vnto the Tower where hee endured till the 22. of Ianuary Upon the which day at the comminge downe of the
breade and wyne are substauncially transumpted into the verye bodye and bloud of our Lord Iesus Christ. If sayth he thou doest not know the maner how it is brought to passe let it be enough to thee to beleue that it is done by the operation of the holy Ghost and we do know no more but that the lyuing word of God is working and almighty but the very maner how is inscrutable to vs and no great maruell sayth he for we cannot well expresse howe the materiall bread wine or water are transumpted naturally into the same body and bloud of the receiuer and be become an other body then they were before So sayth this great ancient Clarke also this shewbread with wine and water are chaunged by the comming of the holy Ghost into christes body and bloud and they be not two bodies there but very one of Christ and the same Rochester First I denye Mayster Doctour that Damascene was one thowsande yeares past Damascene expounded secondarily that hee is not to be holden as an auncient father for that he mainteyneth in his workes euill and damnable doctrine as the worshipping of images and such like Thyrdly I say that in deede God by his holy spirit is the worker of that whiche is done in the sacrament Also I graunt that there is a mutation of the common bread and wine spiritually into the Lordes breade and wine A spirituall mutation of the bread and wine but no mutation of the substance by the sanctifying of them in the Lordes word But I denye that there is any mutation of the substaunces for there is no other chaunge there indeed then there is in vs which when we do receiue the sacrament worthely then are we chaunged into Christes body bones and bloud not in nature but spiritually and by grace much like as Isaias saw the burning cole euen so we see not there the very simple bread as it was before the consecration for an vnion cannot be but of two very thinges Wherefore if we be ioyned to Christ receyuing the sacrament then there is no adnihilation of bread which is wheÌ„ it is reduced to nothing as it is in your fained transubstantiation Glin. So I perceiue you would haue me to graunt that the Sacrament is but a figure which Theophilactus doeth deny Rochester You say trueth he denyeth it deed to be a figure but he meaneth that it is not onely a figure Glin. Theophilact expounded Whereas Saynt Paule sayth that we being manye are one bread he speaketh not nor meaneth one materiall bread as you do here ergo he speaketh of a heauenly bread And holy Chrysostome vpon Mathew sayth that the paschall Lambe was a figure but the mistery is the veryty For the Disciples would not haue bene offended to haue dronken a figure of Christes bloud being well accustomed to figures The paschall Lambe a figure For Christ did not institute a figure for a figure but the cleare verity in stead of the figure as Saynt Iohn sayth grace and verity was geuen by Christ. Doest thou see bread sayth Chrisostome doth it auoyd or passe as other meates do which we receiue God forbid ergo c. Madew That auncient Clarke Origene vpon the 15. of S. Mathew sayth thus as touching that which is materiall in the Sacrament it descendeth The 〈…〉 of the Sâ—â—crameÌ„t 〈◊〉 out as â—â—ther meâ— doe and issueth out as other nutrimentes doe But as concerning that which is celestiall it doth not so Glin. Chrisostome homile 83. vpoÌ„ Mathew sayth that we cannot be deceiued of Christes wordes but our naturall sences may be deceiued in this poynt very soone and easely his sayd wordes cannot be false but our sences be many times beguiled of theyr iudgementes Because therefore that Christ sayd this is my body let vs not at any hand doubte sayth he but let vs beleue it and well perceiue it with the eyes of our vnderstanding And within a litle after in that place he sayth thus It was not enough that he was become man and afterwardes to be scourged for vs but also he did reduce and bring vs to be as one body with him not thorow fayth onely but in very deed also he maketh vs his body And after that he sayth that these works are not of mannes power But the same thinges that hee wrought in his last supper he nowe worketh also by his precept to his right minister and we doe occupy the place of the same ministers but hee it is that doth sanctify and transumpt the creatures he performeth still the same Rochester M. Doctour you must vnderstand that in that place S. Chrisostome sheweth vs that Christ deliuered to vs no sensible thing at his last supper Glin. Honourable syr by your pacience I graunt that hee gaue to his Disciples no sensible thing in substaunce but a thing insensible his owne precious body and bloud vnder the onely kindes of creatures And truely as it seemeth Theophilactus best knew the meaning of Chrisostome because all authors accept him as a faythfull interpreter of him And he hath these same playne words transelemented and transformed Also Theophilactus Alexandrinus super Marcum Cyrillus and Saynt Augustine sayth that before the consecration it is breade but afterwardes it is Christes very body In like maner S. Augustine vpon 33. Psalme sayth that in his last supper Christ did beare himselfe in his owne handes Now euery man may beare the figure of his body in his owne hands but S. Austen saith it there for a miracle Ireneus in his fift booke is of the same minde And Saynt Augustine sayth I doe remember my wordes c. The law and figures were by Moises but the verity and body came by Christ. Rochester Well say what you list it is but a figuratiue speach like to this if you will receiue and vnderstand he is Elias for a property but indeede he was not Elias but Iohn the Baptist. And so in this place Christ called it his body when it was very bread But better then the coÌ„mon breade because it was sanctified by the woorde of Christ. ¶ Here Mayster Langdale replyed to Doctor Madew Langdale RIght worshipfull Mayster Doctor by your pacience I haue noted two thinges that you affirmed in youre position euen nowe before this honourable audience Two 〈◊〉 noted in Madewâ— position the which as me seemeth are not consonant to the trueth of Gods worde The first is as touching Christes sayinge I will not from hence forth drinke any more of the fruite of the Uyne vntill I drinke it newe with you c. Whyche place of the Scripture you dyd as I thinke vnderstand and interprete as though nothing els remayned after the consecration but very wyne still Whereof I doe not a little maruell Seeyng that that most famous Clarke Erasmus whose authoritye and sentence you refuse at this present onely yet neuerthelesse he is very worthy in thys matter of farre better estimation amongest
offering hath he made perfect for euer those that are sanctified 〈◊〉 10. These scriptures do perswade me to beleeue that there is no other oblation of Christ albeit I am not ignoraunt there are many sacrifices but that which was once made vpon the crosse 〈…〉 offered 〈◊〉 once 〈◊〉 ad 〈◊〉 Epist. 〈◊〉 August 〈…〉 coÌ„â—tanstum 〈◊〉 â—1 The testimonies of the auncient Fathers which confirme the same are out of Augustine ad Bonifac. Epist. 23. Agayne in his booke of 43. Questions in the 61. Question Also in his 20. booke agaynst Faustus the Manichie cha 21. And in the same booke agaynst the sayd Faustus cap. 28. thus he writeth Now the Christians keepe a memoriall of the sacrifice past with a holy oblation and participation of the body and bloud of Christ. Fulgentius in hys booke De Fide calleth the same oblation a Commemoration And these thynges are sufficient for this tyme for a scholasticall detâ—rmination of these matters Disputations of Martin Bucer OUer and beside these disputations aboue mentioned other disputations also were holden at Cambridge shortly after by Martin Bucer vppon these conclusions followyng Conclusions to be disputed 1. The Canonicall bookes of holy Scripture alone Conclusions disputed at CaÌ„bridge by Martin Bucer do sufficiently teach the regenerated all thinges necessarily belongyng vnto saluation 2. There is no Church in earth which erreth not as well in faith as in maners 3. We are so iustified freely of God that before our iustification it is sinne and prouoketh Gods wrath agaynst vs what so euer good worke we seeme to doe Then beyng iustified we do good workes In these three Propositions agaynst Bucer disputed M. Segewike Yong and Perne Disputers agaynst M. Bucer at Cambridge Which disputations because they are long here to be recited I mynde the Lord willyng to reserue them to some other conuenient place In the meane season because great controuersie hath bene and is yet amongst the learned and much effusion of Christen bloud about the wordes and meanyng of the Sacrament to the intent that the veritie thereof more openly may be explained and all doubtfull scruples discussed it shall not be out of place to adioyne to the former discourses of Peter Martyr and of Doctour Ridley aboue mentioned an other certayne learned treatise in fourme of a Dialogue as appertaynyng to the same Argument compiled as it seemeth out of the tractations of Peter Martyr and other Authours A learned Dialogue betweene Custome and Truth by a certayne learned and reuerend person of this Realme who vnder the persones of Custome and Veritie manifestly layeth before our eyes and teacheth all men not to measure Religion by Custome but to try Custome by truth and the word of God for els custome may soone deceyue but the worde of God abydeth for euer A fruitfull Dialogue declaring these wordes of Christ This is my body CVSTOME VERITIE CVstome I maruell much what madnes is cropen into those mens harts A Dialogue betwene Custome and Veritye which now a days are not ashamed so violently to tread downe the liuely worde of God yea and impudently to deny God hymselfe Veritie God forbid there should be any such In deede I remember that the Romish bishop was wont to haue the Bible for his footestoole so to tread downe Gods worde euermore when he stood at his Masse But thankes be to God he is now detected and hys abhominations be opened and blown throughout all the world And I heare of no moe that oppresseth Gods word Cust. No mo say you Yes doubtles there are an hundreth thousand moe and your parte it is Veritie to withstande them Veri As touching my part you know it agreeth not with my nature to stand with falsehood But what are they disclose them if you will haue them reprooued Custome What are you so great a stranger in these quarters Heare you not how that meÌ„ do daily speake against the Sacrament of the aulter denying it to be the real body of Christ Veritie In good sooth I haue bene a great whyle abroade and returned but of late into this countrey Wherfore you must pardon me if my aunswere be to seeke in such questions But goe foorth in your tale You haue bene longer here and are better acquainted then I. What say they more then this Cust. Then this why what can they possible say more Veri Yes there are many things worse then this for this seemeth in some part to be tollerable Cust. What me thinketh you dally with me Semeth it tolerable to deny the sacrament Veritie They deny it not so much as I can gather by your wordes Custome Nay then fare you wel I perceyue you wil take their part Veri I am not parciall but indifferent to all parties For I neuer go further then the truth Cust. I can scarsly beleue you But what is more true then Christ which is truth it self or who euer was so hardy before this tyme to charge Christ with a lye for sayeng these wordes Math. 26. This is my body The words are euident playne there is in them not so much as one obscure or darke letter there is no cause for any man to cauill And yet that notwithstanding where as Christ himselfe affirmed it to be his body Christs wordes The Euangelistes The old writers The Catholicke Church meÌ„ now a days are not abashed to say Christ lyed it is not his body The Euangelists agree all in one the old writers stand of our side the vniuersall and catholike church hath bene in this mynd these xv hundred yeare and more And shall we thinke that Christ hymselfe hys Euangelists all the whole Catholike church hath bene so long deceyued and the truth nowe at length begotten and borne in these dayes Veri You haue mooued a matter of great force and waight and whereto without many words I can make no ful answer Notwithstanding because you prouoke me thereto if you will geue me licence I will take part with them of whome you haue made false report The doctrine of the Papistes coÌ„monly standeth vpon false reporters for none of them euer reproued Christ of any lye But contrarywise they say that many men of late days not vnderstanding Christs words haue builded and set vp many fonde lyes vpon hys name Wherfore first I will declare the meaning of these words This is my body The sense of Hoc est corpus meum expounded and next in what sense the Church and the old fathers haue euermore taken them First therefore you shall vnderstand that Scripture is not so to be taken always as the letter soundeth but as the intent and purpose of the holy ghost was by whom the scripture was vttred For if you follow the bare wordes you will soone shake downe ouerthrow the greatest part of the christiaÌ„ fayth What is plainer then these words Pater maior me est My father is greater then I am
prayers of thankes gyuing As we now in our Communion vse like prayers and these prayers make not the Communion to be a Masse And like is to be sayde of Sainct Peter who though he dyd celebrate the Communion at Rome yet it followeth not that he sayde Masse at Rome as some report him to do Neither is it hard to fetch out the origine how this errour first came vp among the people Ex Eusebio lib. 2. How it commeth that S. Iames is thought to be the first setter vp of the masse that Sainct Iames sayd Masse at Ierusalem if a man consider well histories and authors which haue written For in the history of Eusebius Egesippus thus writeth of Sainct Iames Eum ab Apostolis primum constitutum fuisse Episcopum liturgum c. vpon the which word liturgus it is not vnlike and diuers suppose this errour to come that Sainct Iames dyd first set and institute the order of Masse For so lightly the old translators wheresoeuer they synde liturgia or collecta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translated it Missa whereupon the greatest occasion of this errour riseth to make the people beleeue the Masse to be so auncient to proceede from the Apostles and from Sainct Iames. Notwithstanding that errour as it lightly came vp so it may be as lightly exploded For how could Sainct Iames say Masse then at Ierusalem or Sainct Peter at Rome when as yet neyther the name of Masse was heard nor the partes thereof inuented And although Sigibertus in his Chronicles reporte that in the Citie of Uasath being delyuered from the siege of the Hâ—â—es the pastor of that Churche dyd celebrate Masse with thankes geuing aboute the yeare 453. yet Sigibert in so saying is to be taken as speaking rather after the vse and maner of his time Siâ—â—bertus in Chronico when he wrote it then of that time when it was done For in all the workes of Saint Augustine and of Chrisostome and in all that age the name of Masse is not founde but is called eyther the Supper of the Lord or the Lords boord or communion Synaxis sacrifice oblation mistery celebration of the Sacrament Eucharistia the misticall table Mistagogia coena mystica or with some other like tearme they nominate it The name of Masse was not yet deuised nor the patches thereof compiled Platina Platina testifieth that before Celestinus Pope only the Epistle and Gospell were read at the Communion which being done the Communion ended And Gregory sayeth Gregor in Regist. lib. 7. cap. 63. that the Apostles afore the ministration of the Sacrament did vse only the Lords prayer that is the Pater noster Let vs heare what Walafridus Strabo writeth of that matter lib. de rebus Ecclesiastic Capitu. 22. Quod nunc agimus multiplici orationum lectionum cantilenarum consecrationum officio totum hoc Apostoli post ipsos proximi vt creditur orationibus commemoratione passionis dominicae sicut ipse praecepit agebant simpliciter c. i. That which nowe is done in the Church with such a long circumstance of so manie orisons lessons or readings songs and consecrations all that the Apostles and they that nexte succeeded the Apostles as it is thought dyd accomplishe simply with prayer onely and wyth the commemoration of the Lords passion c. it followeth in the same Authour And as the report is like as it is in the Romane Church vpon Good Friday where the Communion is wont to be taken without any Masse so it was in the old time with them c. Now how this Masse hath growne vp and increased since let vs search out by the Lords helpe out of Authors so much as may be found The Introitâ— Coelestinus Pope gaue the first Introite as Platina and Sigibertus writeth The Psalme Iudica me deus c. And before the Priest do prepare himselfe to his Masse Platina Sigibertus in vita Serâ—gij Sigibertus first with the Psalme Iudica me deus decerne causam meam c. that was ordeined by the sayd Coelestinus ☞ And where they ascribe to Sainct Ambrose the two prayers which be vsed in the preparation to the Masse and be added to the bookes of Ambrose Erasmus iudgeth the same to be none of his and that rightly as it seemeth for therein is conteined errors not else to be found in the bookes of Ambrose both in geuing adoration to the bread in the Sacrament and making inuocation to Sainctes namely to blessed Mary as in the second prayer where he sayth Vt efficax haec mea sit deprecatio beatae Mariae virginis suffragia peto c. i. And that this my prayer may be of efficacie I desire the suffrage and intercession of blessed Mary the virgine c. Whereby it may appeare learned Ambrose not to be the authour of such an errour Chrysostome in the xj homely vpon the Gospell of Math. sayth Chrisost. â—om 11. in Mat. that in his time and afore his time the vse was to sing whole psalmes till they were entred and assembled together And so belike Coelestinus borowed thys custome of the Greekes Rupertus Tuitiensis i. â— de diui â—ffic ca. 21. and brought it into the Laten Church as Rupertus writeth Gregory the great as some write called a Sinode at Rome about the yeare of our Lord 594. In which Synode he appointed Chro. chro â—asci temp that the introite of the Masse should be taken out of some psalme The Confiteor The Confiteor Pope Damasus brought into the Masse as it is written Confiteor brought in by Pope Damasus albeit peraduenture not this popish confiteor which in the latter Church hath bin vsed stuft full of Idolatry inuocation of Saints against y e word of God The Kyrie eleyson The Kyrie eleyson ix times to be repeated in such a tong Gregorius â—oanni episâ—opo Siraâ—â—sa lib. 7. Epist. 63. as few priests either vnderstand or do rightly pronounce Gregory did institute about 600. yeares after Christ taking it out of the Greekes Church and yet transposing it otherwise then there was vsed For among the Greekes this Kyrie eleyson which they called their Letany was song of all the people The which Gregory ordeined to be song only of the Quere adding thereto also Christe eleyson which the Grecians vsed not Valafridus cap. 22. as Gregory himselfe writing to the Byshop of Siracuse doth testifie Gloria in excelsis Next followeth Gloria in excelsis c. Which words were song of the Angels at the birth of our sauiour Albeit these words also were corrupted as many other things were in the Church For where the words of the Angels himne were hominibus bona voluntas i. to men good wil y e Masse sayd hominibus bonae voluntatis i. to men of good will c. This himne was brought into the Masse by Pope Symmachus and not by Telesphorus as some not truely write that he ordeined
at large In whome I wyshe thee to continue in health and to perseuere in the trueth Anno 1549. ⧠The first entring of Queene Mary to the Crowne with the alteration of Religion and other perturbations happening the same time in this Realme of England Anno 1553. WHat time King Edward by long sickenesse beganne to appeare more feble and weake in the meane while during the time of this his sickenesse The reigne of Queene Mary a certayne mariage was prouided concluded and shortly also vpon the same solempnised in the moneth of May betwene the Lord Gilford sonne to the Duke of Northumberland 〈◊〉 â—â—tweene the Lorâ— Gilfoâ—d and the Lady â—ane and the Lady Iane the Duke of Suffolkes daughter whose mother being then aliue was daughter to Mary King Henryes second sister who first was maried to the French king and afterward to Charles Duke of Suffolke But to make no long tariance hereupon the mariage being ended and the king waxing euery day more sicke then other where as in deede there seemed in him no hope of recouerye it was brought to passe by the consent not onely of the Nobility but also of all the chiefe Lawyers of the Realme that the king by his Testament did appoynt the foresayde Ladye Iane daughter to the Duke of Suffolke to be inheretrice vnto the crowne of England passing ouer his two sisters Mary and Elizabeth To this order subscribed all the kinges Counsell and chiefe of the Nobility Syr Iames Hales standeth with Queene Mary the Maior and city of London and almoste all the Iudges and chiefe Lawyers of this Realme sauing onely Iustice Hales of Kent a man both fauoring true Religion and also an vpright iudge as any hath bene noted in this Realme who geuing his consent vnto Lady Mary would in no case subscribe to Lady Iane. Of this man God willing you shall perceiue more in the sequele of this story The causes layd agaynst Lady Marye were as well for that it was feared she would mary with a Straunger and thereby entangle the crowne as also that she would cleane alter Religion vsed both in king Henry her father and also in king Edwarde her brothers dayes so bring in the pope to the vtter destruction of the Realme which indeed afterward came to passe as by the course and sequele of this story may well appeare Two things feared in Queene Mary Much probable matter they had thus to coniecture of her by reason of her great stubbernnes shewed and declared in her brothers dayes as in the letters before mentioned passing betwene her and king Edward the Counsell may appeare The matter being thus concluded and after confirmed by euery mans hand King Edwarde an Impe of so great hope not long after this departed by the vehemency of his sickenes when he was sixtene yeares of age with whom also decaid in maner the whole florishing estate and honor of the English nation Queene Iane proclaâ—med at â—ondon ComparisoÌ„â—â—tweene 〈◊〉 king â—dward â—oung Lady 〈◊〉 This 〈◊〉 of the Lady Iane was M. Elmer When king Edwarde was deade this Iane was established in the kingdome by the Nobles consent and was forthwith published Queene by proclamation at London and in other Cityes where was any great resort and was there so taken and named Betweene this young Damosell and kyng Edwarde there was litle difference in age though in learning knowledge of the tongues she was not onely equall but also superior vnto him being instructed of a Mayster right notablye learned If her fortune had bene as good as was her bringing vppe ioyned wyth â—inenesse of wit vndoubtedly she might haue semed comparable not onelye to the house of the Uaspasians Sempâ—onians and mother of the Grachies yea to anye other women beside that deserued high prayse for theyr sigulart learning but also to the vniuersity men which haue taken many degrees of the Schooles In the meane time while these thinges were a working at London Mary which had knowledge of her Brothers death writeth to the Lords of the Councell in forme as foloweth ¶ A Letter of the Lady Mary sent to the Lordes of the Counsell wherein shee claymeth the Crowne after the decease of king Edwarde Lady Maryes letter sent to the Counâ—ayle wherein shee 〈◊〉 the Crowne MY Lordes we greete you well and haue receiued sure aduertisement that our dearest Brother the king our late soueraigne Lord is departed to Gods mercye whiche newes howe they be woefull vnto our hart he onely knoweth to whose will and pleasure we must and do humbly submitte vs and our willes But in this so lamentable a case that is to witte now after hys Maiesties departure and death concerning the Crowne and gouernaunce of thys Realme of England with the title of Fraunce and all thinges thereto belonging what hath bene prouided by Act of Parliament and the Testament and last will of our dearest Father besides other circumstaunces aduauncing our right you know the Realme and the whole world knoweth the Rolles and Recordes appeare by the authority of the kyng our sayde Father and the king our sayde brother and the subiectes of thys Realme so that we verily trust that there is no good true subiect that is can or would pretend to be ignoraunt therof and of our parte wee haue of our selues caused and as God shall ayde and strength vs shall cause our right and title in this behalfe to be published and proclaymed accordingly And albeit this so weighty a matter seemeth straunge that the dying of oure sayde brother vpon Thursday at night last past we hytherto hadde no knowledge from you thereof yet we consider your wisedomes and prudence to be such that hauing eftsoones amongest you debated pondered and well wayed this present case with our estate with your own estate the common wealth and all our honours wee shall and may conceiue greate hope and trust with much assuraunce in your loyaltye and seruice and therefore for the tyme interprete and take thinges not to the worst and that ye yet will like Noble men woorke the best Neuerthelesse wee are not ignoraunt of your consultations to vndoe the prouisions made for our preferment nor of the great bandes and prouisions forceable wherewith yee bee assembled and prepared by whom and to what ende God and you know and nature can but feare some euill But be it that some consideration politicke or whatsoeuer thing else hath mooued you thereto yet doubte you not my Lordes but we can take all these your doynges in gracious part being also right ready to remit fullye pardon the same with that freely to eschewe bloudshed and vengeance agaynst all those that canne or will intend the same trusting also assuredly you will take and accept this grace and vertue in good part as appeateyneth and that wee shall not be enforced to vse the seruice of other our true subiectes and frendes which in thys our iust and right cause
Queene Mary and her childe turned out of Latin into Englishe and ineuitable malediction and hast enioyned them that they should conceiue in sinne and beyng conceiued should be subiect to many and grieuous tormentes and finally be deliuered with the danger and ieopardy of their lyfe We beseech thee for thine exceeding great goodnes and bottomlesse mercy to mittigate the straightnes of that law Asswage thine anger for a while and cherish in the bosome of thy fauour and mercye our most gracious Queene Mary beyng now at the poynt of her deliuerance So helpe her that without danger of her lyfe she may ouercome the sorow and in due season bring forth a chyld in body beautifull and comely in mynd noble and valiant So that afterward she forgetting the trouble may with ioy laude prayse the bountifulnesse of thy mercy Anno 1554. Ianuary and together with vs praise and blesse both thee and thy holy name world withouten ende This Oh Lord we desire thee we beseeche thee and most hartily craue of thee Heare vs oh Lord and graunt vs our petition Let not the enemies of thy faith and of thy Church say Where is theyr God ¶ A solemne prayer made for king Phillip and Queene Maries childe that it may be a male chylde welfauoured and wittie c. A deuout prayer made by the Catholickes for Q Mary being great quicke with childe O Most mighty Lord God which regardest the prayer of the humble and despisest not their request bowe downe from thine high habitation of the heauens the eies of thy mercy vnto vs wretched sinners bowing y e knees of our hartes and with many and deepe sighes bewayling oure sinnes offences humbly with eyes intent hands displayed praying beseeching thee with the shield of thy protection to defend Mary thy seruant and our Queene who hath none other helper but thee and whom through thy grace thou hast willed to be conceiued with chyld and at the time of her trauaile graciously with the helpe of thy right hand deliuer her and from all danger with the child in her conceiued mercifully preserue It hath seemed good in thy sight mercifull Father by thy seruaunt Mary to worke these woÌ„ders that is to say in her hands to vanquish and ouerthrow the stout enemy to deliuer vs thy people out of the hands of * The Papistes call the Protestantes hereticks and enemies to the crosse of Christ euen as Achab called Elias the disturber of â—sraell when he was onely the disturber himselfe heretikes Infidels enemies to thee and to the crosse of thy beloued sonne Iesus Christ that of thy seruaunt thou mightest speake in farre countreys Therefore for these wonderfull workes which thou doest to thy seruaunts thou art magnified Lord God for euer and we thy people blesse thee the God of heauen which hast wrought vpon vs this great mercy and hast excluded from vs the heretike the enemy of truth the persecuter of thy church We know we know that we haue grieuously Lord sinned that we haue bene deceiued by vanitie and that we haue forsaken thee our God Our iniquities be multiplied on our head and our sinnes be increased vp to heauen and we our selues haue offended and our princes our priests for these our sinnes haue deserued an hypocrite to our prince our sinnes haue deserued a Tyrant to our Gouernour that should bryng our lyfe to bitternes We be not worthy to haue so gentle and mercifull a Queene so godly a ruler finally so vertuous a prince at the very beginning of whose raigne a new light as it were of Gods religion seemed to vs for to spring rise Q. Mary compared of the Papistes to Q. Iudith The Iews did blesse y e widow Iudith with one voice saying Thou art the glory of Ierusalem thou art the ioy of Israell thou art the honor of our people for that thou hast loued chastity and thou shalt be blessed for euer And we the English people with one agreeable consent do cry Make how forgetting his prayer he falleth to the praysing of Q Mary Thou Mary art the glory of England our ioy the honour of thy people for that thou hast embraced chastitie thine heart is strengthened for the hand of our Lord hath comforted thee and therfore thou shalt be blessed for euer But bow downe O most mercifull Father thine eare and open thine eyes and behold our affliction and our humble confession Thou knowest Lord that against Phillip not by humane but by thy ordinaunce our king and against thy seruaunt Mary by thy prouidence our Queene the restorers and maintainers of thy Testament of the faith most constaÌ„t defenders of thy church thou knowest I say that against these our two gouernors the enimies of thy holy * The TestameÌ„t setteth vp onely the glory of Christ. Testament of the Church thy spouse be most ranke Rebels and spitefull murmurers walking after their lustes whose mouth speaketh wordes of pride to the end they may set vp the kingdome of heretikes schismatikes By the power of their handes they would * If the chaunging of Gods promises destroying his inheritance stopping the mouthes of Gods people if contentions warres and schismes be tokens of heretickes who so great heretickes as the papists be chaunge thy promises and destroy thine inheritaunce and stop and shut vp the mouthes of them y t praise thee and extinguish the glory of thy catholike Church and aultar It is manifest and plaine how many contentioÌ„s how many conspiracies and seditions how great wars what tumults how many how great troublesome vexations how many heresies schismes for these be the most ready deuises and euident tokens of heretickes for our sinnes do hang ouer vs if thy seruant be taken from this life for we acknowledge that our Lord is omnipotent who hath pitched his dwellyng place in the midst of his people to y e intent to deliuer vs out of y e hands of our enemies Turne therfore thy countenance vnto vs shew vnto vs O Lord thy face Punish vs for our sinnes according to thy will pleasure onely now deliuer vs. We bowing the knees of our hart beseech thee that thou wilt not reserue vnto vs punishment for euer we shall prayse thee all the days of our life Heare our cry and the praier of thy people open to them the treasure of thy mercy thy gracious sauour the spring of liuely water Thou that hast begon make in the hand of the seruaunt a perfect worke Suffer not we pray thee the * Cry 〈◊〉 lowder 〈◊〉 Priest◠〈…〉 your God a sleepe The Lordâ— gaue a 〈◊〉 to Sâ—â—ra 〈◊〉 Eliâ—zabeth so did he noâ— to Q Maâ—â— faythlesse rebels to say of thy seruaunt and her Counsellours that they haue deuised matters which they cannot performe And graunt vnto thy seruant an happy and an easie trauail For it is not impossible to thy power nor indecent to thy
the Christian Preachers Vnorderly proceeding of the aduersaryes aâ—gainst Goâ—â— people their goodes and bookes taken from them and they slandered to be most hainous heretikes their enemies themselues being both witnesses accusers and Iudges belying slandering and misreportyng your said subiectes at their pleasure whereas your sayd subiectes beyng straightly kept in prison cannot yet be suffred to come forth and make aunswer accordingly In consideration whereof it may please your most excellent Maiesties and this your high court of Parliament graciously to tender the present calamitie of your sayd poore subiects and to call them before your presence graunting them liberty either by mouth or writing in the playne English tong to aunswer before you or before indifferent Arbiters to be appointed by your Maiesties vnto such articles of controuersie in religion as their sayd aduersaries haue already condemned them of Request of the Preachers to stand to thâ— triall of their doctrine befoâ—â— indifferenâ— Iudges as of hainous heresies Prouided that all things may be done with such moderation quiet behauior as becommeth subiectes and children of peace that your said subiects may haue the free vse of all their owne bookes and conference together among themselues Which thing beyng granted your said subiects doubt not but it shall plainly appeare that your sayd subiects are true and faithful christians neither heretikes neither teachers of heresie nor cut of from the true catholike vniuersal church of Christ Yea that rather their aduersaries themselues be vnto your Maiesties as were the charmers of Egypt vnto Pharao Sedechias his adherents vnto the king of Israel Actes 1â— and Bariesu to the Proconsul Sergius Paulus And if your said subiects be not able by the testimonie of Christ his prophets Apostles godly fathers of his church to prooue that the doctrine of the church homilies and seruice taught and set forth in the tyme of our late most godly prince and king Edward the 6. is the true doctrine of Christes Catholicke church and most agreeable to the articles of the christian fayth your sayd subiects offer themselues then to the most heauy punishment that it shall please your maiesties to appoynt Wherfore for the tender mercy of God in Christ which you looke for at the day of iudgement your sayd poore subiectes in bonds most humbly beseech your most excellent maiesties and this your high court of Parliament beningly and graciously to heare and graunt this their petition tendyng so greatly to the glory of God to the edifiyng of his church to the honor of your maiesties to the commendation and maintenaÌ„ce of iustice right and equitie both before God and man And your sayd subiectes according to their bounden duety shall not cease to pray vnto almighty God for the gracious preseruation of your most excellent maiesties long to endure ⧠The ende of the tenth Booke Anâ—â— 1554. â—â—bruaâ—◠¶ Here beginneth the eleuenth Booke wherein is discoursed the bloudy murthering of Gods Saintes with the particular Processes and Names of such good Martyrs both Men and Women as in this tyme of Queene Mary were put to death ⧠The Story Life and Martyrdome of Maister IOHN ROGERS THE fourth daye of February suffered the constant Martyr of God M. Iohn Rogers concernynge whose life examinations and suffring here followeth in order set forth And first touching his lyfe and bringing vp Iohn Rogers brought vp in the Uniuersitie of Cambridge where hee profitably trauelled in good learning â— Rogers â—haplayne 〈◊〉 the â—archaunt 〈…〉 Rogers brought to the03 Goâ—pell 〈◊〉 M. W. 〈◊〉 〈…〉 at the length was chosen and called by the Merchants Aduenturers to be their Chaplaine at Antwerpe in Brabant whome he serued to their good contentation many yeares It chaunced him there to fal in company with that worthy seruant and Martyr of God William Tindall and with Miles Couerdale which both for the hatred they bare to popish superstition and idolatry and loue to true religion had forsaken their natiue country In conferring with them the scriptures he came to great knowledge in the Gospell of God in so much that he cast of the heauy yoke of Popery perceiuyng it to be impure and filthy Idolatry and ioyned himselfe with them two in that paynefull most profitable labour of translating the Bible into the Englishe tongue which is intituled The Translation of Thomas Mathew He knowing by the scriptures that vnlawful vows may lawfully be broken and that Matrimony is both honest and honourable amongest all men ioyned hymselfe in lawfull matrimonye and so went to Wittemberge in Saxony where he with much sobernes of liuyng did not onely greatly encrease in all good and godly learnyng but also so much profited in the knowledge of the Dutch tong that the charge of a congregation was orderly committed to his cure In which ministery he diligently and faithfully serued many yeares vntil such tyme as it pleased God by y e faithfull trauell of his chosen and deare seruant king Edward the sixt vtterly to banish all Popery forth of England to receiue in true Religion settyng Gods Gospell at liberty He then beyng orderly called hauyng both a conscience and a ready good will to helpe forward the worke of the Lord in his natiue country left such honest and certaine conditions as he had in Saxony and came into England to preach the Gospel without certaintie of any condition In which office after he had a space diligently and faithfully trauailed Nicholas Ridley then bishop of London gaue him a Prebende in the Cathedrall Churche of Paules and the Deane and the Chapter chose hym to be the Reader of the Diuinitie lesson there wherein he diligently trauailed vntill such tyme as Queene Mary obtaining the crowne banished the Gospell and true religion and brought in the Antichrist of Rome with his Idolatry and superstition After the Queene was come to the Tower of LondoÌ„ he beyng orderly called thereunto made a godly and vehement Sermon at Paules Crosse confirmyng such true doctrine as he and other had there taught in K. Edwards dayes exhortyng the people constantly to remayne in the same and to beware of all pestilent Popery Idolatry and superstition The Councel beyng then ouermatched with popish and bloudy bishops M. Rogers called to accompt for his Sermon at Paules Crosse. called hym to accompt for his Sermon To whom he made a stout wittie godly answer and yet in such sort handled himself that at that time he was clearely dismissed But after that Proclamation was set foorth by the Queene to prohibite true preachyng he was called agayne before the Counsel for the bishops thirsted after his bloud The Counsell quarelled wyth hym concerning his doctrine and in conclusion commanded hym as prisoner to keepe his owne house and so hee did although by flying he might easily haue escaped their cruell hands and many thyngs there were M. Rogers agaâ—ne called before the Counsell and commaunded
the time of K. Edward affirmed that he would not agree to that decreement of vniformitie but vpoÌ„ this condition that if they would needes haue such an vniformitie of wearing the cap tippet c. then it shoulde also be decreed with all that the Papistes for a difference betwixt them and other shuld be constrayned to weare vpon their sleeues a Chalice with an host vpon it Whereunto if they would consent he would agree to the other otherwise he would not he sayd consent to the setting forth of the same nor euer weare the cap as in deede he neuer did To proceede now further in describing the doinges of this man during the time while he remayned prysoner in Newgate he was to the prisoners beneficiall and liberall for whome he had thus deuised Prouision by M. Rogers for the prisoners that he with his fellowes should haue but one meale a day they paying notwythstanding for the charges of the whole the other meale should be geuen to them that lacked on the other side of the prison But Alexander their keeper a strait man and a right Alexander Alexander Andrew Gayler of Newgate compâ—red to Alexander the Copersmith a Copersmith in deede of whose doings more shall be said God willing hereafter would in no case suffer that The Sonday before he suffered he dronke to M. Hooper beeing then vnderneath him and bad them commende him vnto him and tell him there was neuer little fellow better would sticke to a man then hee woulde sticke to him presupposing they should both be burned together although it hapned otherwise for M. Rogers was burnt alone And thus much briefly concerning the life and such actes of M. Rogers as I thought worthy noting Now when the time came that he being deliuered to the Sheriffes should be brought out of Newgate to Smithfield the place of his execution first came to him M. Woodrofe one of the foresaid Sheriffes and calling M. Rogers vnto him asked him if he would reuoke his abhominable doctrine The 〈◊〉 of Master Woodrofe to M. Roâ—gers and his euill opinion of the Sacrament of the aulter M. Rogers answered and sayd that which I haue preached I will seale with my bloud Then quoth maister Woodrofe thou art an hereticke That shall be knowne quoth Rogers at the day of iudgement Well quoth mayster Woodrofe I will neuer pray for thee But I will pray for you quoth M. Rogers and so was brought the same day which was Monday the fourth of February by the Sheriffes toward Smithfield saying the Psalme Miserere by the way all the people wonderfully reioycing at hys constancie with great prayses and thankes to God for the same and there in the presence of M. Rochester Comptroller of the Queenes housholde Sir Richard Southwell both the Sheriffes and a woonderfull number of people he was burned into ashes washing his handes in the flame as he was in burning A little before his burning at the stake M. Rogeâ—â— refuseth 〈◊〉 pardon his pardon was brought if he woulde haue recanted but he vtterly refused it He was the first Protomartyr of all that blessed company that suffered in Queene Maryes time that gaue the first aduenture vpon the fire His wife and children being xj in number x. able to go and one sucking on her brest met him by the way as he went towards Smithfield this sorowfull sight of hys owne flesh and bloud could nothing moue him but that he constantly and cheerefully tooke his death with woonderfull patience in y e defence quarell of Christes Gospell The burning of M. Iohn Rogers Vicar of S. Pulchers and Reader of Paules in London * The history and martyrdome of Laurence Saunders burned for the defence of the Gospell at Couentry An. 1555. February 8. AFter that Queene Mary by publicke proclamation in the first yeare of her raigne February 8. had inhibited the sincere preaching of Gods holy word as is before declared dyuers godly Ministers of the word which had the cure and charge of soules committed to them The story of Laurence SauÌ„ders Martyr did notwithstanding according to their bounden duty feede their flocke faythfully not as Preachers authorized by publicke authoritye as the godly order of the Realme was in the happy daies of blessed King Edwarde but as the priuate pastors of particular flockes among whome Laurence Saunders was one Scholers are taken out of Eton Colledge into the kinges Colledge at Cambridge a man of worshipfull parentage His bringing vp was in learning from his youth in places meete for that purpose as namely in the schoole of Eaton From whence according to the manner there vsed he was chosen to go to the Kings Colledge in Cambridge where he continued scholler of the Colledge three whole yeares and there profited in knowledge and learning very much for that time shortly after that he did forsake the Uniuersitie and went to his parents vpon whose aduise he minded to become a Merchaunt for that his mother was a Gentlewoman of good estimation being left a widdow and hauing a good portion for him among his other brethren she thought to set him vp welthely and so he comming vp to London was bound prentise with a Marchaunt named Sir William Chester who afterward chanced to be Sheriffe of London the same yeare that Saunders was burned at Couentry M. Saunders first bound preÌ„tise with M. Chester Thus by the minde of his frends Laurence should needes haue bene a Marchant but almighty God which hath his secret working in all things saw better for his seruant as it fell out in the end for although that Saunders was bound by fast indenture to play the Marchant yet the Lord so wrought inwardly in his hart that he could find no liking in that vocation so that when hys other fellowes were busily occupied about that kinde of trade he would secretly withdraw himselfe into some priuy corner and there fall into his solitary lamentations as one not liking with that kind and trade of life It hapned that his maister being a good man and hearing his prentise thus in his secret prayers inwardely to moorne by himselfe called him vnto him to knowe what the cause was of that his solitarines and lamentation who then perceiuing his minde nothing to fantasie that kind of life for so Saunders declared vnto him and perceauing also his whole purpose to be bent to the study of his booke and spirituall contemplation like a good man directed his letters incontinently vnto his frends and geuing him his Indenture so set him free And thus Laurence Saunders being rauished with the loue of learning and especially with the reading of Gods word taryed not long time in the trafficke of marchandise but shortly returned to Cambridge againe to his study where he began to couple to the knowledge of the Latin the study of the Greeke tongue wherein he profited in small time very much Therewith also he ioyned the study of the Hebrue
Gospell of Iesus Christ my fellow Elder and most deare brother in England THe heauenly father graunt vnto you and to all those which are in bands and captiuitie for his name sake grace and peace through Iesus Christ our Lord A letter of M. Bullenâ—er to M. Hooper 〈…〉 of latin 〈◊〉 Engâ—â—â—h with wisedome patience and fortitude of the holy Ghost I haue receiued from you two letters my most deare brother the former in the moneth of September of the yeare past the latter in the moneth of May of this present yeare both written out of prison But I doubting least I should make aunswere to you in vayne whilest I feared that my letters should neuer come vnto your handes or else increase and double your sorrow did refrayne from the duety of writing In the which thing I doubt not but you will haue me excused especially seeing you did not vouchsafe no not once in a whole yeare to aunswere to my whole libels rather then letters whereas I continued still notwithstanding in writing vnto you as also at this present after I heard that you were cast in prison I did not refraine from continuall prayer beseeching our heauenly Father through our onely mediatour Iesus Christ to graunt vnto you and to your fellowe prisoners faith and constancie vnto the ende Now is that thyng happened vnto you my brother the which we did oftentimes prophecie vnto our selues at your being with vs should come to passe especially when we did talke of the power of Antichrist and of his felicitie and victories For you know the saying of Daniell The power of Antichrist described in Daniell chapt 8. Math. 10. Iohn 15.16 â— Tim. 2.3 His power shall be mighty but not in his strength and he shall wonderfully destroy and make hauocke of all things and shall prosper and practise and he shall destroy the mighty and the holy people after his owne will You knowe what the Lord warned vs of before hand by Mathew in the tenth chapter by Iohn in the 15. chapter and the 16. and also what that chosen vessell Saint Paule hath written in the second to Timothy and the third chapter Wherefore I do nothing doubt by Gods grace of your faith and patience whilest you knowe that those things which you suffer are not looked for or come by chaunce The doctrine of the Protestants what it is wherefore they are persecuted but that you suffer them in the best truest and most holy quarell for what can be more true and holy then our doctrine which the Papistes those worshippers of Antichrist do persecute All things touching saluation we attribute vnto Christ alone and to his holy institutions as we haue bene taught of him and of his disciples but they would haue euen the same things to be communicated as well to their Antichrist and to his institutions Ephes. 1. Such we ought no lesse to withstand then we reade that Helias withstoode the Baalites For if Iesus be Christ then let them knowe that he is the fulnes of his Church and that perfectly but and if Antichrist be King and Priest then let them exhibite vnto him that honor How long do they halt on both sides 2. Thes. 2. Christ is sufficient and not be patched with the Pope Can they geue vnto vs any one that is better then Christ Or who shall be equall with Christ that may be compared with him except it be he whome the Apostle calleth the Aduersarie But if Christ be sufficient for his Church what needeth this patching and peecing But I know well enough I neede not to vse these disputations with you which are sincerely taught and haue taken roote in Christ being perswaded that you haue all things in him and that we in hym are made perfect Go forwardes therefore constauntly to confesse Christ and to defye Antichrist Apoc. 21 being mindfull of this most holy and most true saying of our Lorde Iesus Christ He that ouercommeth shall possesse all things and I will be his God and he shall be my sonne but the fearefull and the vnbeleeuing and the abhominable and the murtherers and whoremongers and sorcerers and Idolaters and all lyers shall haue theyr part in the lake which burneth with fyre and brimstone whych is the second death The fyrst death is soone ouercome although a man must burne for the Lordes sake for they say well that do affyrme thys our fyre to be scarcely a shadowe of that which is prepared for the vnbeleeuers and them that fall from the trueth Moreouer the Lorde graunteth vnto vs that wee may easily ouercome by his power the fyrst death the which he hymselfe dyd taste and ouercome promising withall such ioyes as neuer shall haue ende vnspeakeable and passing all vnderstanding the which we shall possesse so soone as euer we departe hence For so agayne sayeth the Angell of the Lord If any man woorship the beast and his Image and receyue hys marke in hys forehead or on his hande the same shall drinke of the wrath of God Apoc. 14. Gods wrath vpon the beast and them that taâ—e his 〈◊〉 yea of the wyne which is poured into the cup of his wrath and he shall be tormented in fire and brimstone before the holy Angels and before the Lamb and the smoke of their tormeÌ„ts shal ascend euermore and they shall haue no rest day nor night which worship the beast his Image and whosoeuer receiueth the print of his name Here is the patieÌ„ce of Saintes here are they that keep the commandements of God In this time of Antichrist is the pacience and fayth of Gods children tryed whereby they shall ouercome all his tyranny read Math. 24. and the fayth of Iesus To this he addeth by and by I heard a voyce saying to me write blessed be the dead that dye in the Lord froÌ„ henceforth or speedely they be blessed Io. 5 euen so sayth the spirite for they rest froÌ„ their labours but their works follow theÌ„ for our labour shall not be frustrate or in vayne Therefore seeing you haue such a large promise be strong in the Lorde fight a good fight be faythfull to the Lorde vnto the ende consider that Christ the sonne of God is your Captaine and fighteth for you and for that all the Prophets Apostles and Martyrs are your fellow souldiours They that persecute and trouble vs are men sinfull and mortall whose fauour a wise man would not buy with the value of a farthing besides that our life is frayle short brickle and transitory Happy are we if we depart in the Lorde who graunt vnto you and to all your fellow prisoners fayth and constancy Commend me to the most reuerend fathers and holy Confessours of Christ Doctor Cranmer Bishop of Canterbury D. Ridley Bishop of London and the good old father D. Latimer Them and all the rest of the prisoners with you for the Lordes cause salute in my name and in the name of all my fellow
Ministers the whiche do wish vnto you the grace of God and constancy in the truth Concerning the state of our Church it remayneth euen as it was when you departed from vs into your countrey God graunt we may be thankfull to him and that we doe not onely professe the faith with wordes but also expresse the same effectually with good workes to the praise of our Lord. The word of God increaseth dayly in that part of Italy that is neare vnto vs and in Fraunce In the meane while the godly sustaine greeuous persecutions and with great constancy and glory through tormentes they goe vnto the Lord. I and all my houshold with my sonnes in law and kinsmen are in good health in the Lord. They doe salute you and pray for your constancie being sorrowfull for you and the rest of the prisoners There came to vs Englishmen Studentes both godly and learned They be receaued of oure Magistrate Tenne of them dwell together the rest remayne here and there with good men Amongest the other Mayster Thomas Leuer is deare vnto me and familiar If there be anye thing wherein I may doe any pleasure to your wife and childreÌ„ M. Tho. Leuer they shall haue me wholly at commaundement whereof I will write also to your wife for I vnderstand shee abideth at Franckford Be strong and mery in Christ wayting for his deliraunce when and in what sort it shall seeme good vnto hym The Lorde Iesus shewe pittie vppon the Realme of Englande and illuminate the same with his holy Spirite to the glorye of his name and the saluation of soules The Lorde Iesus preserue and deliuer you from all euill with all them that call vpon hys name Farewell and farewell eternally The 10. of October 1554. From Zurich You know the hand H.B. The history of D. Rouland Taylour which suffered for the truth of Gods word vnder the tyranny of the Romayne Byshop .1555 the 9. day of February THe towne of Hadley was one of the first that receaued the worde of God in all Englande at the preachinge of M. Thomas Bilney Hadly towne commended Thomas Bilney By whose industrye the Gospell of Christ had such gracious successe and took such root there that a great number of that parishe became exceeding wel learned in the holye scriptures as well women as men so that a man might haue found among them many that had often read the whole Bible through and that coulde haue saytâ— a great part of S. Paules epistles by hart and very wel readily haue geuen a godly learned sentence in any matter of controuersie Their children and seruantes were also brought vp and trayned so dilligently in y e right knowledge of Gods worde that the whole towne seemed rather an Uniuersitie of y e learned then a town of Cloth-making or labouring people And that most is to be commended they were for the more part faythfull followers of Gods word in their liuing In this towne was D. Rouland Taylor Doctour in both the Ciuill and Canon lawes D. Taylour a Doctour in both lawes and a diuine and a right perfect Diuine parson Who at his first entring into his benefice did not as the common sort of beneficed meÌ„ do let out his benefice to a Farmar that should gather vp the profites and set in an ignoraunt vnlearned Priest to serue the Cure so they may haue the fleece litle or nothing care for feeding the flocke But contrarily he forsooke the Archbishop of Canterbury Tho. Cranmer Thomas Cranmer Archb. of Canterâ—ury with whome he before was in housholde and made hys personal abode and dwelling in Hadley among y e people coÌ„mitted to his charge Where he as a good shepheard abiding and dwelling among has sheepe A good shepheard and his conditions gaue himself wholly to the study of holy scriptures most faythfull endeuouring himselfe to fulfill that charge which the Lord gaue vnto Peter saying Peter louest thou me Iohn 2. Feede with worde Feede my Lambes Feede my sheepe Feede my sheepe This loue of Christ so wrought in him that no Sonday nor holy day passed nor other time when he might get the people together Anno 1555. February but he preached to them the worde of God the doctrine of their saluation Not onely was his worde a preaching vnto them but all his lyfe and conuersation was an example of vnfayned christian life and true holynes He was voyde of all pride humble Feede with example and meeke as any childe so that none were so poore but they might boldly as vnto their father resorte vnto him neither was his lowlines childish or fearefull but as occasion time and place required he would be stout in rebuking the sinfull and euill doers so that none was so rich but he would tell him playnely his fault with such earnest and graue rebukes as became a good Curate and Pastor He was a man very milde voyde of all rancour grudge or euill will ready to do good to all men readely forgeuing his enemies and neuer sought to do euil to any To the poore that were blinde lame sicke bedred or that had many childreÌ„ Feede with almes he was a very Father a carefull patrone and diligent prouider in so much that he caused the parishioners to make a generall prouision for theÌ„ and he himselfe beside the continuall reliefe that they alwayes found at his house gaue an honest portion yearely Commendation of Doct. Taylours wife and his children to the common almes boxe His wife also was an honest discrete and sober matrone and his children well nourtred brought vp in the feare of God and good learning To conclude he was a right and liuely image or paterne of all those vertuous qualities described by S. Paule in a true Byshop a good salt of the earth sauourly biting the corrupt maners of euill men a light in Gods house set vpoÌ„ a Candlesticke for all good men to imitate and folow Thus continued this good Shepeheard among hys flocke gouerning and leading them through this wildernes of the wicked world all the dayes of the most innocent and holy King of blessed memory Edward the vj. But after it pleased God to take King Edward from this vale of misery vnto his most blessed rest The Papistes and their naturall workes the Papistes who euer sembled and dissembled both with King Henry the eight and king Edward his sonne now seing the time conuenient for their purpose vttered their false hypocrisie openly refusing all good reformation made by the sayd two most godly Kings and contrary to that they had all these two Kings dayes preached taught written and sworne they violently ouerthrew the true doctrine of the Gospell and persecuted with sword and fire all those that would not agree to receaue againe the Romaine Byshop as supreme head of the vniuersall Church and allow all the errours superstitions and idolatries that before by Gods worde were disproued and iustly condemned as
question for I am sure that booke stoppeth all their mouthes Then sayd I My Lord I thinke many things be farre wide from the truth of Gods word in that booke Then my Lord sayd Thou art a very varlet Math. 5. To that I aunswered that is as ill as Racha or Fatue Then my Lord sayd thou art an ignoraunt beetill brow To that I aunswered D. Taylour learned in diuinitie and also in the ciuill lawe Gardiners booke de vera obedientia I haue read ouer and ouer agayne the holy Scriptures and S. Augustines workes through S. Cyprian Eusebius Origine Gregory Nazianzen with diuers other bookes through once therefore I thanke God I am not vtterly ignoraunt Besydes these my Lorde I professed the Ciuill lawes as your Lordship did and I haue read ouer the Canon law also Then my Lord sayd with a corrupt iudgement thou readest all things Touching my profession it is Diuinitie in whiche I haue written diuers bookes Then I saide my Lord ye did write one booke De vera obedientia I would you had bene constant in that for in deede you neuer did declare a good conscience that I heard of but in that one booke Then my Lord sayd tut tut tut I wrote agaynst Bucer in Priestes Mariages but such bookes please not such wretches as thou art which hast bene maryed many yeares To that I aunswered I am maryed in deed and I haue hadde nine children in holy Matrimonye I thanke God and this I am sure of that your proceedinges now at this present in this Realme agaynst Priestes Mariages is the maintenance of the doctrine of deuils agaynst naturall lawe Ciuill lawe Canon law generall Counsels Canons of the Apostles auncient Doctours and Gods lawes Then spake my Lord of Duresme saying You haue professed the Ciuill law as you say Then you know that Iustinian writeth that Priestes shoulde at theyr taking of orders sweare that they were neuer maryed and he bringeth in to proue that Canones Apostolorum To that I aunswered that I did not remember any such lawe of Iustinian But I am sure that Iustinian Writeth in Titulo de indicta viduitate in Cod. that if one would bequeath to his wife in his TestameÌ„t a legacy vnder a conditioÌ„ that she shuld neuer mary agayne and take an othe of her accomplishing of the same yet she may mary agayne if he die notwithstanding the aforesayd coÌ„dition and othe taken and made agaynst Mariage and an othe is an other maner of obligation made to God then is a Papisticall vow made to man Moreouer in the Pandects it is conteined that if a man doth manumit his handmayde vnder a condition that shee shall neuer mary yet she may mary and her Patrone shall loose ius patronatus for his adding of the vnnaturall and vnlawfull condition agaynst Matrimony Then my Lord Chauncellor sayd thou sayst that Priestes may be maryed by Gods law How prouest thou that Scripture â—pprâ—ueth 〈◊〉 maâ—sages but â—he Pâ—pe 〈◊〉 be heard beâ—ore the Scripture Chrysost. â—alleth it an â—eresie to â—ay that a Priest may â—ot be maâ—yed I aunswered by the playne wordes and sentences of S. Paul both to Timothy to Titus where he speaketh most euidentlye of the mariage of Priestes Deacons and Byshoppes And Chrysostome writing vpon the Epistle to Timothy sayth It is an heresye to say that a Bishop may not be maryed Then sayd my Lord Chauncellor thou lyest of Chrysostome But thou doest as all thy companions doe belye euer without shame both the Scriptures and the Doctors Diddest thou not also say that by the Canon lawe Priestes may be maried whiche is most vntrue and the contrary is most true I aunswered We read in the Decrees that the foure generall Councels Nicene Constantinopolitane Ephesine and Chalcedone haue the same authority that the foure Euangelistes haue And we read in the same decrees which is one of the chiefe bookes of the Canon law that the Councell of Nicene by the meanes of one Paphnutius Canon law â—â—proueth Priests maâ—iages did allow Priestes bishops mariages Therfore by the best part of the Canon law Priestes may be maried Then my Lord Chauncellour sayd thou falsifiest the generall Councell For there is expresse mention in the sayde Decree that Priestes shoulde be diuorced from their wiues Winchester â—â—lyeth the â—ouncell whiche bee maried Then said I if those words be there as you say then am I content to lose this great head of mine Let the booke be fetched 〈◊〉 â—elpeth Winâ—â—ester 〈…〉 Then spake my Lord of Duresme Though they be not there yet they may be in Ecclesiastica historia which Eusebius wrote out of which booke the Decree was taken To that sayd I it is not like that the Pope woulde leaue out any such sentence hauing such authority making so much for his purpose Then my Lord Chauncellor sayd Gratian was but a patcher thou art glad to snatch vp such a patch as maketh for thy purpose I answered my Lord I can not but maruell that you do call one of the chiefe Papistes that euer was but a patcher Then my Lord Chauncellor sayd Nay I call thee a snatcher a patcher To make an end wilt thou not returne agayne with vs to the Catholicke Church and with that he rose And I sayd By Gods grace I will neuer departe from Christes Church Then I required that I might haue some of my frendes to come to me in prison and my Lord Chauncellour sayde thou shalt haue iudgement within this weeke and so was I deliuered agayne vnto my keeper D. Taylour 〈◊〉 agayne 〈…〉 My Lord of Duresme would that I should beleue as my father and my mother I alledged S. Augustine that we ought to preferre Gods word before all men And thus muh was conteined in the foresayd letter of Doctor Taylour for that matter Besides this letter moreouer he directed an other writing in like maner to an other frend of his concerning the causes wherfore he was condemned whiche we thought likewise here to expresse as foloweth ¶ The copy of an other Letter to his frend touching his assertions of the Mariage of Priestes and other causes for the which he was condemned IT is heresy to defend any doctrine agaynst the holy scripture Therfore the Lord Chauncellour and Bishops coÌ„senting to his sentence agaynst me be heretickes For they haue geuen sentence agaynst the mariage of priests knowing that S. Paul to Timothe and Titus writeth playnly The B. of Wint. and his felloweâ— proued to be oâ—pen heretickes by Scripture 〈◊〉 by the true â—â—â—nition of hereâ—â— that Bishops Priestes Deacons may be maried knowing also that by S. Paules doctrine it is the doctrine of y e deuils to inhibite Matrimony And S. Paule willeth euery faythfull Minister to teach the people so least they be deceiued by the marked Marchauntes 1. Tim. 4. These Byshops are not ignoraunt that it is onely S. Paules counsell
were better able And these were the conditions of Thomas Tomkins testified yet to this present day by the most part of all his neighbors and almost of all his Parish which knew him as M. Skinner M. Leeke and other moe Of whom moe then halfe a dosen at once came to me discrete and substantiall men reporting y e same vnto me recordyng moreouer as followeth That Doct. Boner B. of London kept the sayd Tomkins with hym in prison halfe a yeare Duryng which tyme the sayd Bishop was so rigorous vnto hym that he beat hym bitterly about the face whereby his face was swelled Where vpon the Bish. caused hys beard to be shauen and gaue the Barbour xij d Touching whiche shauyng of Thomas Tomkyns beard this is more to be added Tomkins maketh 〈◊〉 Bishops hay Bishop Boner hauyng Tomkins with him prisoner at Fulham in the month of Iuly did set him with his other worke folkes to make hay And seing him to labour so well the Bishop sittyng him downe sayd Wel I like thee well for thou labourest well I trust thou wilt be a good Catholicke My Lord sayd he Saint Paule sayth He that doth not labour is not worthy to eate Boner said Ah s. Paul is a * And so should 〈◊〉 be with you if 〈◊〉 were a right Bishoppe great man w t thee And so after such other talke the B. inferring moreouer wished his beard of saying that so he would loke like a catholike My L. said Tomkins before my beard grew I was I trust a good christian so I trust to be my beard beyng on But Boner in fine sent for the Barber caused his beard to be shauē of The very cause was for that Boner had pluckt of a peece of his beard before The burning of Thomas Tomkins hand by Bishop Boner who not long after burnt also his body The rage of this bishop was not so great against him but the constancie of the partie was much greater with pacience to beare it The notable constācie in a true Christian Souldiour who although he had not the learning as other haue yet hee was so endued with Gods mighty spirite and so constantly planted in the perfect knowledge of Gods truth that by no meanes he could be remooued from the confession of truth to impietie and error Whereuppon Boner the Byshop being greatly vexed agaynste the poore man when he sawe that by no perswasions he coulde preuaile with him deuised an other practise not so straunge as cruel further to try his constancie to the intent that seeing he could not otherwise conuince him by doctrine of Scriptures yet he might ouerthrow him by some forefeeling and terror of death So hauing with him M. Harpsfielde M. Pendleton Doctor Chedsey maister Willerton and other standing by hee called for Thomas Tomkins who comming before the Bishop and standing as he was woont in defence of his faith the bishop fel from beating to burning Who hauing there a taper or waxe candle of three or foure wikes standing vpon the table thought there to represent vnto vs ◠Boner playeth K. Porsenna in burning the hand of Scaeuola as it were the olde Image of king Porsenna For as he burned the hand of Scaeuola so this Catholike bishop tooke Tomkins by the fingers and held his hand directly ouer the flame supposing that by the smart and pain of the fire being terrified he wold leaue off the defence of his doctrine which he had receiued Tomkins compared to Scaeuola Boner more cruell then Porsenna the Hetruscan Tomkins thinking no otherwise but there presently to die began to commend him selfe vnto the Lord saying O Lorde into thy handes I commend my spirite c. In the time that hys hand was in burning the sayde Tomkins afterwarde reported to one Iames Hinse that hys spirite was so rapte vp that he fealt no paine In the whiche burning he neuer shronke till the vaines shronke and the sinewes braste and the water did spirte into maister Harpsfieldes face In so much that the sayd maister Harpsfield mooued wyth pitie desired the Byshop to stay saying that he had tried hym enough This burning was in the Hall at Fulham And where the Byshoppe thought by that meanes to driue him from his opinions it prooued muche otherwise for this Christian Scaeuola so valiauntly did despise abide and endure that burning that we haue lesse cause heereafter to meruaile at the manfulnesse of that Romaine Scaeuola I would to God the other had as well followed the example of that Hetruscan Tyrant For he after the left hand of Scaeuola was halfe burned either satisfied with his punishment or ouercome by his manhoode or driuen away by feare sent hym home safe vnto his people wheras Boner hitherto not contented with the burning of hys hande rested not vntill he had consumed his whole body into ashes at London in Smithfield But before we come to his suffering we will firste entreat of some parte of his examination articles with hys answeres and confession thereunto annexed as it is credibly in Register recorded The first examination of Thomas Tomkins THis faithfull and valiaunt souldiers of God Thomas Tomkins The first examination of Thomas Tomkins before Boner B. of London after he had remained the space as is sayde of halfe a yere in prison about the 8. day of Februarye was broughte with certaine other before Boner sitting in hys Consistorie to be examined To whome first was brought foorth a certaine bill or schedule subscribed as it appeared with his owne hande the fifte day of the same moneth laste before conteining these wordes folowing Thomas Tomkins of Shordiche and of the Dioces of London hath beleeued and doth beleeue The confession of Tomkins subscribed with his owne hand that in the sacrament of the aultare vnder the formes of breade and wine there is not the very body and bloud of our sauiour Iesus Christ in substaunce but only a token and remembraunce thereof the very body and bloude of Christ onely being in heauen and no where els By me Thomas Tomkins Wherupon he was asked whether he did acknowledge the same subscription to be of his own hand To the which he graūted confessing it so to be This being done the Byshop went about to persuade him w t wordes Tomkins constāt in his fayth rather then w t reasons to relinquish his opinions to returne againe to the vnity of the catholicke church promising if he would so do to remit all that was past but he constantly denied so to do When the Bishop saw he could not so conuince him he brought forth and read to him an other wryting containing Articles and Interrogatories whereunto he shoulde come the next day and answere in the meane time he shuld deliberate vnto himself what to do so the next day being the 9. day of March at 8. of the clocke in the morning to be present in the same place againe to geue his
time to time vppon his Aduersaryes In the number of whom commeth here to be remembred the notable workyng of Goddes hand vppon a certayne Priest in Kent named Nightingall Parson of Crondall besides Caunterbury who vpon Shrouesonday whych was about the third day of the sayde Moneth of Marche and yeare of our Lord aforesayd reioycing belike not a little at this alteration of Religion beganne to make a Sermon to his Parishioners taking his Theame out of the wordes of S. Iohn He that sayth he hath no sinne is a lyer A terrible example of Gods seuere punishment vpon Nightingall Parson of CroÌ„dall in Kent and the trueth is not in hym c. And so vpon the same verye impertinently declared to them all suche Articles as were set forth by the Popes authority and by the commaundement of the Byshoppes of this Realme saying moreouer vnto the people in this wise Now Maysters and neighbors reioyce and be mery for the prodigall sonne is come home For I knowe that the most part of you be as I am for I know your hartes well enough And I shall tell you what hath happened in this weeke past I was before my Lord Cardinall Pooles grace he hath made me as clean from sinne as I was at the fontstone on Thursday last being before him he hath appointed me to notify I thank him for it the same vnto you Blasphemy to Christs Gospell punished And I wyll tell you what it is And so reading the Popes Bull of pardon that was sent into Englande he sayde he thanked God that euer he had liued to see that day adding moreouer that he beleeued that by the vertue of that Bull he was as cleane from sinne as that night that he was borne and immediately * The Description of a Popish Priest who when he had taken away the glory and office of Christ fell downe sodenly and dyed The sodayne death of one Nightingall Parson of Crondall in Kent who was made by the Cardinalls authoritye chiefe Penitentiary of that Deanry vpon the same fel sodenly down out of the Pulpit and neuer stirred hand nor foote and so lay he Testified by Rob. Austen of Cartham which both heard and saw the same is witnessed also by the whole country round about ¶ Iohn Awcocke Aprill 2. Iohn Awcocke Martyr IN the Moneth of Aprill and the second day of the same Moneth dyed in prison Iohn Awcocke who after was buried in the fieldes as the maner of the Papistes was to deny theyr christian buriall to such as dyed out of their popish Antichristian Church Now forasmuch as hauing passed the month of March we are entred into the mouth of Aprill so set downe in order out of publicke Recordes what happened in the sayde Moneth here followeth to be noted That the 1. day of Aprill Ann. 1555. A Letter was sent to the Shiriffe of kent to apprehend Thomas Wodgat and William Maynard for preaching secretly and to send them vp to the Counsel The 7. day of the sayde Moneth an other Letter to the sayd Shiriffe for the apprehension of one Harwiche who went about with a boy with him preaching from place to place The 15. of Aprill a letter was directed to Syr Nicholas Hare and Syr Thomas Cornewallis willing them to examine M. Flower alias Braunche what he meant to weare about his neck written Deum time Idolum fuge and whoÌ„ els he knew to weare the like praying also to speake to Boner Byshop of London speedely to proceed agaynst him for his Religion according to the lawes and that the Iustices of Peace of Middlesex should likewise proceed agaynst him for shedding of bloud in the Church according to the statute so as if he continue his opinion he might be executed at the farthest by the latter end of this weeke and that his right hand be the day before his execution or the same day striken off The 22. of Aprill there was a like letter sent to the Iustices of peace of Middlesex with a writ for the executioÌ„ of the sayd Flower commaunding them to see his hand striken of before his burning The 29. of Aprill M. Robert Hornebey seruant then to the Lady Elizabeth was conuented before the Counsell for his religion and standing constantly to the trueth notwithstanding theyr threates and other perswasions was therfore commited to the Marshalsea ¶ A declaration of the life examination and burning of George Marsh who suffered most constant Martyrdome for the profession of the Gospell of Christ at Winchester the 24. day of Aprill Ann. 1555. THe sayd George Marshe was borne in the Parishe of Deane Aprill 24. George Marsh Martyr in the Countye of Lancaster and was well brought vp in learning and honest trade of liuing by hys Parentes who afterwardes about the xxv yeare of hys age tooke to wife an honest mayden of the countrey wyth whom he continued earning theyr liuing vpon a Farme hauing children betweene them lawefully begotten G. Marsh first a farmer and then God takinge his wyfe out of thys Worlde he beyng most desirous of godly studyes leauing his houshold and children in good order went vnto the vniuersity of Cambridge where he studyed and much encreased in learning and godly vertues was a minister of Gods holy worde and Sacramentes George Marsh made Minâ—â—ster and for a while was Curate to Laurence Saunders as he himselfe reporteth In whiche condition of life he continued for a space earnestly setting forth Gods true Religion to the defacing of Antechristes false doctrine by his Godly Readinges and Sermons as well there and in the Parishe of Deane or els where in Lanckeshyre Whereupon at length by detection of certayne aduersaries he was appreheÌ„ded kept in close prison by George Cotes then Byshoppe of Chester D. Cotes Bishop of Chester a persecutâ—r George Marsh detected .. in strayght Prison in Chester within the precincte of the Byshoppes house about the space of foure Monethes being not permitted to haue reliefe and comfort of his frendes but charge beynge geuen vnto the Porter to marke who they were that asked for him and to signify theyr names vnto the Byshop as by the particular descriptioÌ„ of his story testified and recorded with his own pen more euidently may appeare in the processe hereunder folowing ¶ The handling entreating and examination of George Marsh being sent first by the Earle of Derby to Doctor Cotes Byshop of Chester ON the monday before Palme Sonday which was the xij day of March The examâ—â—nation of George Marsh written with his owne hanâ— M. Baâ—ton GentlemaÌ„ and perseâ—cutour George Marsh adâ—uertised bâ— his frendâ—â— to flye it was told me at my mothers house that Rog. Wrinstone with other of M. BartoÌ„s seruants did make diligent search for me in Bolton and when they perceiued that I was not there they gaue strait charge to Roger Ward and Rob. Marsh to finde bring me to M. Barton the day next folowing with
electe and chosen what affliction and trouble shal happen vnto them for his sake not to the entent to fray them thereby but rather to prepare their mindes against the boistrous stormes of persecution As we haue a notable exāple in the Apostle S Paule vnto whome God sent Agabus who prophecied vnto him of the imprisonment and bandes that hee should suffer at Ierusalem In whom we haue also a good example of constancie stedfastnes which regarding nothing the teares of his familiar frēds nor yet the peril of his own life did through fire water go on stil to set forth the glory of God and he being deliuered frō the hands of his vngodly bloudthirsty enmies that so many times is in cōclusion fain to commit himself to the rough waters of the sea where he was a long season in great peril ieoperdy of his own life But God was alwais to the great cōfort of all that shal heare of it most ready to help succor hym First he did send him a most frendly and swete cōpanye I meane Aristarchus and Lucas so ruling the heart of the vnder captaine Iulius that he courteously intreated him Actes 17. gaue him liberty to go to his frendes and to refresh him selfe and he was beneficiall vnto him at all times In like manner was God with Ioseph and deliuered him from all his aduersities and gaue him fauoure and wisedom in the sight of Pharao king of Egypt in so much that he made him Gouernour ouer all Egypt and ouer all his houshold In like manner was hee with Ieremie and Daniel in theyr great troubles and appoynted men for them in their most troubles to relieue succour and helpe them to their singular comfort Also when Peter was in Herodes prison Peter deliuered out of prison sleeping betwene 2. soldiours bound with 2 chaines and the kepers before the dore keeping the prisone the same night that Herode had intended to haue brought him out vnto the people the day following and to haue put him vnto death to please the Iewes withal as a litle before he had killed Iames the brother of Iohn with the sword god sent his angel and the chaines fell off from Peters hands and the yron gate opened vnto him by his owne accorde and so was Peter wonderfully deliuered by God For it is the true liuing God that looseth al bandes and deliuereth out of prison and not that fained God S. Leonard On that true God did S. Peter call vnto him did he ascribe the glory of his deliuerance saying Nowe I know of a truth that God hath sent his Angel c. These things are written for our learning that we through patience and comforte of the scriptures might haue hope The God of patience and comfort graūt that we be like minded one towardes an other after the ensample of Christe Iesu that we all agreeing together may with one mouth glorifie God the father of our Lord Iesus Christ. A poore prisoner for Christ George Marsh. An other letter of George Marshe to Robert Langley THe grace of our Lord Iesus Christ the loue of God and the fellowship of the holy Ghost be with you good brother in Christe Robert Langley An other letter of G. Marsh to Robert Langely and others with all them that loue the Lord Iesus vnfainedly Amen After harty commendations to you w t thanks for that ye did visite me a prisoner in Christ vnacquainted with you to your costes this shal be to let you knowe that yee shall receiue from me mine examination and handling at Lathum and the cause of mine imprisonmēt according as I did promise you and this ye shal receiue by my brother or some one of the Bradshawes of Bolton w tin this seuen night willing you to shew the same to such faithfull mē about Manchester or els where as you do take to be fauorers of true religion and Christes holy word and then to deliuer it againe And wheras you did put me in comfort that if I did want any thing necessary vnto thys life you with some others would be bearers with me in this my costly and paineful affliction I geue you most hearty thankes and reioyce greatly in the Lord who stirreth vp the hearts of others to be carefull for me in this my great necessitie I thanke God as yet I doe want nothing and intende to be as little chargeable vnto others sauing my mother as I can If I do want I wil be bolde wyth you and others to send for your reliefe and helpe in my necessitie desiring you in the meane while to pray for mee and all others in the bondes of Christ that God woulde performe the thing which he hath begon in vs that we maye with boldnesse confesse Iesus Christe and fighte the good fight of faith Yours George Marsh. A letter of George Marshe to a certaine godly frende GRace be with you and peace be multiplied in the knowledge of God and Iesus the Lord. After hearty commendations and thankes to you not only for your large token An other letter of G Marsh to to his frend but much more for your louing letters ful of consolation to me as touching my person to you vnknowen these shall be to certifie you that I reioyce greatly in the Lorde when I do perceiue how my sweete sauiour Christ doth stirre vp the mindes not only of my familiar frends in times past but also of sondry and diuers heeretofore vnto me vnknowne and vnacquainted to beare part with me in this my painfull costly imprisonment sending me things not onely necessary for thys present life but also comfortable letters incouraging exhorting me to continue grounded and stablished in the faith and not to be moued away from the hope of the Gospell wherof according to my small talent I haue bene a minister and daily I call and crie vnto the Lord in whom is al my trust and wythout whom I can do nothing that he which hath begon a good worke in me wold vouchsafe to go forth with it vntill the day of Iesus Christ being surely certified in my conscience of this that he will so doe for as much as he hath geuen me that not only I shoulde beleeue on him but also suffer for his sake The Lord strengthen me with hys holy spirite that I maye be one of the number of those blessed which enduring to the ende shal be saued And whereas you say that my suffering of persecution wyth Christ is a thing to you most comfortable I make answere that in all mine aduersitye and necessitye nothing on your behalfe is greater consolation vnto me then to heare of the faith and loue of others and how they haue good remembrance of vs alwayes euen as the Apostle reporteth by the Thessalonians saying Now are ye aliue if ye stande stedfast in the Lorde For my trust in the Lord is that this my businesse shall happen to the
in the supper of Christ which the Sacramente of the aultar as the Papists call it and vse it doth vtterly ouerthrow is a true and very presēce of whole Christ God and man to the fayth of the receiuer but not to the stander by looker vpon as it is a true very presence of bread wine to the sences of men to beleue this I saye will not serue and therfore as an herericke I am condemned and shal be burned whereof I aske God hartily mercy that I do no more reioyce then I do hauing so great cause as to be an instrument wherein it may please my deare Lorde God and Sauiour to suffer For albeit mo manifold sinnes euen sithen I came into prison haue deserued at the handes of God not onely this tēporal but also eternall fire in hell much more then my former sinful life which y e Lord pardō for his Christes sake as I knowe he of his mercy hath done neuer will lay mine iniquities to my charge to condēnation so great is his goodnes praised therfore be his holy name althogh I say my manifold and greeuous late sinnes haue deserued most iustly all the tyranny that mā or deuill can do vnto me and therfore I confesse that the Lorde is iust that his iudgements be true and deserued on my behalfe yet y e Bishoppes and Prelates do not persecute them in me but Christ himselfe his worde his trueth and Religion And therfore I haue great cause yea most great cause to reioice that euer I was borne and hetherto kept of the Lord that by my death which is deserued for my sinnes it pleaseth y e heauenly father to glorifie his name to testifie hys truth to confirme his veritie to repugne his aduersaries Oh good God and mercifull father forgeue my great vnthākfulnes especially herein And you my dearely beloued for the Lord Iesu Christes sake I humbly and hartily in his bowels bloude do now for my last Vale and farewell in this present lyfe beseeche you and euerye of you that you will consider this worke of the Lord accordingly First by me to be admonished to beware of hipocrisie and carnall securitie professe not the Gospell with tongue and lippes onely but in hart veritie frame and fashion your liues accordingly beware Gods name be not euill spoken of and the Gospell lesse regarded by your conuersation God forgeue me that I haue not so hartily professed it as I shoulde haue done but haue sought much my selfe therein The Gospell is a new doctrine to the old man it is new wyne and therfore cannot be put in old bottels without more great hurt thē good wine to the bottels If we will talke with y e Lorde we must put of our shoes and carnall affections if wee will heare the voyce of the Lorde we must wash our garmentes and be holy if we will be Christes disciples wee must deny our selues take vp our crosse and follow Christ we cannot serue two maysters If we seeke Christs kingdome we must also seeke for the righteousnes thereof Christian profession requireth Christian conuersation To this petition Let thy kingdome come we must ioyne Thy will be done done on earth as it is in heauen If wee will not be doers of the worde but hearers of it onely we sore deceiue our selues If wee heare the gospell and loue it not we declare our selues to be but fooles and builders vpon the sand The Lordes spirite hateth fayning deceitfulnes the Lord abhorreth if we come to him wee must beware that we come not with a double hart for then may chance that God will aunswere vs according to the blocke which is in our heart and so we shall deceiue our selues and others To fayth see y t we couple a good conscience least wee make a shipwracke Fayth would be coupled euer with a good conscience To the Lord we must come with fear and reuerence If we will be gospellers we must be Christes if we be Christes we must crucifie our flesh with the lustes and concupiscences therof if we wil be vnder grace sinne must not beare rule in vs. We may not come to the Lord and draw nigh to him with our lips and leaue our hartes els where least the Lordes wrath waxe hot He exhorteth to repentance and he take from vs the good remayning In no case can y e kingdome of Christ approch to them that repent not Therfore my dearely beloued let vs repent and be hartily sory y t we haue so carnally so hipocritically so couetously so vaynegloriously professed the gospell For all these I confesse my selfe to the glory of God that he may couer mine offences in the day of iudgement Let the anger plagues of God most iustly fallen vpon vs be applyed to euery one of our desertes that from the bottome of our hartes euery of vs may say It is I Lord that haue sinned agaynst thee it is my hipocrisie my vaynglory my couetousnes vncleanes carnalitie securitie idlenes vnthankfulnes selfeloue Our sinnes prouoke persecutiō and such like which haue deserued the taking away of our good king of thy word and true religion of thy good ministers by exile prisonmēt and death it is my wickednes that causeth successe and increase of authoritie and peace to thine enemies Oh be mercifull be mercifull vnto vs. He exhorteth to pray how to pray with repentance Turne to vs agayne O Lorde of hostes turne vs vnto thee correct vs but not in thy furie least we be consumed in thyne anger chastice vs not in thy wrathful displeasure reproue vs not but in the middest of thine anger remember thy mercy For if thou marke what is done amisse who shall be able to abide it But with thee is mercifulnes that thou mightest be worshipped Oh then be mercifull vnto vs y t we might truely worship thee Helpe vs for the glorye of thy name be mercifull vnto our sinnes for they are great O heale vs and help vs for thine honor Let not the wicked people say where is their God c. On this sort my right dearely beloued let vs hartilye bewayle our sinnes repent vs of our former euil life hartily and earnestly purpose to amēd our lyues in all things continually watch in prayer diligently and reuerently attend heare and reade the holy scriptures labour after our vocation to amend our brethren Praying hearing reading the holy scriptures Let vs reproue the workes of darckenes Let vs flee frō al Idolatrye Let vs abhorre the Antichristiā and romish rotten seruice detest the popishe Masse abrenounce their Romishe God prepare our selues to the crosse be obedient to all that be in authoritie in all thinges that be not agaynst God and his word for then aunswere with the Apostles It is more meete to obey God then man Howbeit neuer for any thinge resiste Obedience to magistrates in all that is not agaynst Gods word
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
the Lordes wrath waxed hoat so doth it vnto vs. So that there is no remedye but that for it is better late to turne then neuer to turne wee confesse our faultes euen from the bottome of our hartes with harty repentaunce which God worke in vs all for his mercyes sake we runne vnto the Lord our God which is exorable mercifull sory for the euil poured out vpon vs and crie out vnto him with Daniel saying we haue sinned we haue sinned grieuously oh lord God agaynst thy maiesty He exhorteth to repentaunce and prayer and to bewayle our sinnes before the Lord our God we haue heaped iniquitye vpon iniquity the measure of our transgressions floweth ouer so that iust is thy vengeaunce and wrath fallen vpon vs. For wee are very miserable we haue contemned thy longe suffering wee haue not harkened to thy voyce When thou hast called vs by Preachers we hardened our hartes and therefore now deserue that they send thy curse hereupon to harden our hartes also that we should henceforth haue eyes and see not eares and heare not hartes and vnderstand not leaste wee shoulde conuert and be saued Oh be mercifull vnto vs spare vs good Lord and all thy people whom thou hast dearely bought Let not thine enemies triumph altogether and alwayes agaynst thee for then will they be puft vppe Looke downe and beholde the pittyfull complayntes of the poore let the sorowefull sighing of the simple come in thy fighte and bee not angry with vs for euer Turne vs oh Lorde GOD of hostes vnto thee and turne thee vnto vs that thou mayest be iustified in thy sweete sentences and ouercome whē thou are iudged as now thou art of our aduersaryes For they say where is theyr God Can God deliuer them now Canne theyr Gospell serue them Oh Lord howe long for the glorye of thy name and for thy honors sake in the bowels and bloud of Iesus Christ we humbly beseech thee come and help vs for we are very miserable On this sort I say dearely beloued let vs publickely and priuately bewayle our sinnes but so that hereto we ioyne ceasing from wilfulnesse sinne of purpose for els the Lord heareth not our prayers as Deuid sayth And in S. Iohn it is written The prayers o◠sinners be not hearde The impenitent sinners God heareth not Nowe impenitent are they which purpose not to amend theyr liues As for example not only such which folow still theyr pleasures vncleannes carnality but those also which for feare or fauor of men doe agaynst theyr conscience to consent to the Romish ragges and resort to the rotten Religion Romish rages rotten religion communicating in Seruice ceremonies wyth the Papistes thereby declaring themselues to loue more the worlde then God to feare man more then Christ to dread more the losse of temporall things then of spirituall in whom it is euident the loue of God abideth not For he that loueth the world hath not Gods loue abiding in him sayth Saynt Iohn therefore my deare hartes and deare agayne in the Lord remember what you haue professed Christes Religion and name and the renouncyng of the Deuill Sinne and the world Remember that before yee learned A. B. C. your lesson was Christes crosse Forgette not that Christ will haue no Disciples but such as will promise to deny thēselues take vp their crosse marke The A. B. C. of the Christians beginneth with Christes Crosse. take it vppe and folowe him and not the multitude custome c. Consider for Gods sake that if wee gather not with Christe wee scatter abroade What should it profite a man to winne the whole worlde and loose his owne soule We must not forget that this life is a wildernesse and not a Paradise here is not our home we are now in warrefare we must needes fight or els be taken prisoners Of all thinges we haue in this life we shall cary nothing with vs. If Christ be our Captayne we must follow him as souldiours If we keepe company with him in affliction we shal be sure of his society in glory If we forsake not him he will neuer forsake vs. If we confesse him he will confesse vs but if we deny him he will deny vs. If we be ashamed of him he will bee ashamed of vs. Wherefore as he forsooke his father and heauen all thinges to come to vs They neuer lose that follow Christ. so let vs forsake all thinges and come to him being sure and most certayne that we shall not lose thereby Your children shall finde and feele it double yea treble whatsoeuer you loose for the Lordes sake and you shall finde and feele peace of conscience and frēdship with God which is more worth then all the goodes of the world My dearely be loued therefore for the Lordes sake consider these thinges which now I write vnto you of loue for my Vale last farewell for euer in this present life Turne to the Lord repent you your euill and vnthankefull life declare repentaunce by the fruites take time while you haue it come to the Lord whiles he calleth you run into his lappe whiles his armes be open to embrace you seeke him whiles he may be found call vpon him whiles time is conuenient forsake and flie from all euill both in religion He exhorteth to amendement in religion and conuuersation and in the rest of your life and conuersation Let your light so shine before men that they maye see your woorkes and prayse God in the day of his visitation Oh come agayne come agayne you straunge children and I will receiue you sayeth the Lorde Conuert and turne to me and I will turne vnto you Why wyll ye needes perish As sure as I liue sweareth the Lorde I will not your death turne therefore vnto me Can a woman forgette the childe of her wombe If she should yet will I not forget you saith the Lod your God I am he I am he which put away your sinnes for mine owne sake The Lord watcheth to performe his worde doublewise O then deare frendes turne I saye vnto your dearest father Cast not these his sweete and louing wordes to the grounde and at your tayle for the Lord watcheth on his word to performe it which is in two sortes to them that lay it vp in theyr hartes and beleue it will he pay all and eternall ioy and comfort But to thē that cast it at theyr backes and will forget it to them I say will he poure out indignation and eternall shame Wherefore I hartely yet once more beseech and pray you and euery of you not to contemne this poore and simple exhortation which nowe out of prison I make vnto you or rather the Lord by me Loth would I be a witnesse agaynst you in the last day Bradford must be a witnes in the last day to them that reiect his coūsaile as of truth I must be if ye repent not
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
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
but couered vnder something in hidyng hys face from vs it beholdeth hys mery countenaunce How dyd Iob see God but as you woulde saye vnder Sathans clok For who cast the fire froÌ„ heauen vpon hys goodes Who ouerthrow hys house How faith seeth God where flesh seeth hell and styrred vp men to take away his cattell but Sathan And yet Iob pearceâ— thorough all these and saw Gods worke saying The Lorde hath geuen the Lord hath taken away c. In reading of the Psalmes how often doe you see that Dauid in the shadowe of death sawe Gods sweete loue And so my dearely beloued I see that you in your darknes and dimnesse by fayth do see claritie and brightnesse by fayth I say because fayth is of things absent of things hoped for of thinges which I appeale to your conscience whether you desire not And can you desire anye thinge which you know not And is there of heauenly things any other true knowledge then by fayth Therefore my deare hearte be thankfull for before God I write it you haue great cause Ah my Ioyce how happy is the state wherein you are The state of Gods children described Uerily you are euen in the blessed state of Gods children for they mourne and doe not you so And that not for worldly weale but for spirituall riches fayth hope charitie c. Do you not hunger and thirst for righteousnes Math. 5. And I pray you sayth not Christ who cannot lye that happy are suche How shuld God wipe away the teares from your eyes in heauen if now on earth ye shed no teares How coulde heauen be a place of rest if on earth you did finde it Howe coulde you desire to be at home if in your iourney ye found no griefe How could you so often call vppon God and talke wyth him as I knowe you doe if your enemy should sleepe all day long How shoulde you elswhere bee made like vnto Christ I meane in ioye if in sorrow you sobbed not with him The way to heauen is to goe through hell If you will haue ioy felicitie you must first needes feele sorrow and miserye If you will goe to heauen you must sayle by hell If you will embrace Christ in his robes you must not thinke scorne of him in his ragges If you will sit at Christes table in hys kingdome you must first abide with him in his temptations If you will drinke of his cup of glory forsake not his cup of ignominye Can the head corner stone bee reiected and the other more base stones in gods building be in this world set by You are one of his liuely stones be content therefore to be hewen and snagged at that you might bee made more meete to be ioyned to your fellowes which suffer with you Satans snatches the worldes woundes contempte of conscience Threttes of the flesh and freattes of the fleshe where through they are enforced to cry Oh wretches that we are who shal deliuer vs You are of Gods corne feare not therefore the Flayle the Fanne Milstone nor Ouen You are one of Christes Lambes Romans 6. looke therefore to be fleeced hayled at and euen slayne If you were a market sheepe you should go in more fatte and grassy pasture If you were for the Fayre you should be stalfed and want no weale Gods sheepe must feede on the bare common where the deuills cattell are stalâ—ed Iohn 21. but because you are for Gods owne occupying therefore you must pasture on the bare Common abiding the stormes and tempests that will fall Happy and twise happy are you my deare sister that God now hayleth you whither you woulde not that you might come whither you woulde Suffer a little and be still Let Satan rage agaynst you let the worlde crye out let your conscience accuse you let the lawe loade you presse you downe yet shall they not preuayle for Christ is Emanuell Romans â— that is God with vs. If God be with vs who can be agaynst vs The Lorde is wyth you youre Father cannot forgette you your Spouse loueth you If the waues and surges arise Math. 8. crye with Peter Lorde I pearishe and he will put out his hande and helpe you Cast out youre anker of hope and it will not cease for all the stormye surges till it take holde on the rocke of Gods trueth and mercy Philip. 1. Desire of spirituall comfort though it be lacking is a great gifte of God Thinke not that he whiche hath geuen you so manye thinges corporallye as inductions of spirituall and heauenly mercies and that without your desertes or desire can deny you any spirituall comforte desiring it For if hee geue to desire he will geue you to haue and enioy y e thing desired The desire to haue and the goyng about to aske ought to certifie youre conscience that they be hys earnest of the thing whiche you asking he will geue you yea before you aske and whilest you are about to aske hee will graunt the same as Esay sayth to hys glorye and your eternall consolation Hee that spared not his owne sonne for you will not nor cannot thinke anye thinge to good for you my hartily beloued If he had not chosen you as most certainely he hath he would not haue so called you Romans 8. he would neuer haue iustified you he would neuer haue so glorified you with hys gracious giftes which I know praysed be his name therfore he would neuer haue so exercised your fayth with teÌ„ptations as he hath done and doth if I saye hee had not chosen you Exercise of tentations a great token of electioÌ„ If he haue chosen you as doubtlesse deare heart he hath done in Christe for in you I haue seene hys earnest and before me and to me you coulde not deny it I knowe both where and when if I say he haue chosen you then neither can you nor euer shall you pearishe For if you fall he putteth vnder his hand you shall not lye still so carefull is Christ your keeper ouer you Neuer was mother so mindefull ouer her chylde as hee is ouer you And hath not he alwayes bene so Speake woman when did he finally forget you And will he now trow you in your most neede doe otherwise Romans 11. you calling vpon him and desiring to please hym Ah my Ioyce thinke you God to be mutable Is he a chaungeling Doth not he loue to the ende them whom he loueth Euery lyiâ—â— spirite 〈◊〉 to be 〈◊〉 vnto Are not his giftes and calling suche that he cannot repent him of them for els were he no God If you should perish then wanted he power for I am certayne his will towardes you is not to be doubted of Hath not the spirit which is the spirite of trueth tolde you so Sathan seâ—â—keth to bring 〈◊〉 consciencâ—â— to doubtiâ—â— but Gods promise in Christ staâ—â—deth sure for euer And will you now harken
open our eyes to see his hiâ— Manna heauenly Ierusalem the congregation of the first borne the melodie of the Saintes the tabernacle of God dwelling with men then shuld we runne and become violent men and so take the kingdome oâ— heauen as it were by force God our father geue vs for hys Christes sake to see a litle what and howe great ioy he hath prepared for vs he hath called vs vnto most assuredly geueth vs for his owne goodnes and truthes sake Amen My dearely beloued repent be sober and watche in prayer be obedient and after your vocations shewe your obedience to the higher powers in all thinges that are not against Gods word therein acknowledging y e soueraigne power of the Lorde howbeit so that ye be no rebels or rebellers for no cause but because wyth good conscience you can not obey be pacient sufferers and the glorye and good spirit of God shall dwel vppon vs. I pray you remember vs your afflicted brethren being in the Lordes bondes for the testimonie of Christ and abiding the gracious houre of our deare and most merciful father The Lord for Christes sake geue vs merry hearts to drinke lustely of his sweete cuppe which daily we grone and sigh for lamenting that the tyme is thus prolonged The Lorde Iesus geue vs grace to be thankeful and to abide paciently the prouident houre of his most gracious good will Amen Amen From the Counter in the Poultrie Yours in Christ Iohn Bradford To my good brother Iohn Careles prisoner in the kings Benche THe father of mercie and God of all comfort visite vs with his eternall consolation according to his great mercies in Iesus Christ our Sauiour Amen A lette◠〈◊〉 M. Bradâ—â—â—â— to I. Caâ—â—â—les My very deare brother if I shall reporte the truthe vnto you I can not but signifie that sithen I came into prisone I neuer receaued so much consolation as I did by your last letter the name of God be most heartely praised therefore But if I shall reporte the trueth vnto you and as I haue begonne speake still the veritie I must confesse that for mine vnthankefulnes to you wardes and to God especially I haue more neede of Gods mercifull tidinges then I hadde euer heeretofore Ah that Sathan enuieth vs so greatly Ah that our Lorde woulde treade his head vnder our feete shortly Ah that I mighte for euer both my selfe beware and be a godly example to you and others to beware of vnthankefulnesse Good brother Careles After a lightniâ—â— take 〈◊〉 of a 〈◊〉 we hadde more neede to take heede after a lightening of a foile then before God therefore is to be praised euen when he hideth and that not of long a chearefull countenaunce from vs least we being not expert howe to vse it as we shoulde doe doe hurt more oure selues thereby so great is our ignoraunce and corruption This my good brother ryght deare to my very heart I wryte vnto you as to one whom in the Lorde I embrace and I thanke God that you doe me in like manner God our father more and more geue vs both his good spirit that as by faith we may fele our selues vnited vnto him in Christ so by loue we may feele our selues linked in the same Christ one to an other I to you and you to me we to al the children of God and all the children of God to vs Amen Amen Commende me to our good brother Skelthrop for whome I heartely praise my God which hath geuen him to see hys trueth at the length and to geue place to it I doubt not but that he will be so heedie in all his conuersation that hys olde acquaintaunce may euer thereby thinke them selues astray Woe and woe againe shoulde be vnto vs if we by our example should make menne to stumble at the trueth Forgette not salutations in Christe as you shall thinke good to Trewe and hys fellowes The Lorde hath his time I hope for them also although we perchance thinke otherwise A drop maketh the stone hollowe not with once but wyth often dropping so if with hearty praier for them and good example you stil and drop vppon them as you can you shall see Gods worke at the length I beseeche God to make perfect all the good he hath begun in vs all Amen I desire you all to pray for me the most vnworthy prisoner of the Lorde Your brother Iohn Bradford To M. Iohn Hall and his wife prisoners in Newgate for the testimonie of the Gospell ALmightye God oure heauenly Father through Iesus Christ be w t you both my dearely beloued as with hys deare children for euer so he blesse you with his holy spirite that you may in thys your crosse for his cause doubtles reioyce and gladly take it vp to beare it so long as hee shall thinke good I haue heard my good brother sister how that god hath brought you both into his scholehouse whereas you were bothe purposed by his leaue to haue plaâ—ed the trewands that thereby you might see his carefulnes loue towarde you For if it be a token of a louing and careful father for his children to preuent the purpose and disappoynt the intent of his children purposing to depart a while from the schoole for feare of beating whych thing they woulde not doe if they did as much consider the commodity of learning which there they might get how should you take this worke of the Lorde preuenting your purpose but as an euident signe of loue and fatherly carefulnes that he beareth towardes you If he shoulde haue winked at your willes then would you haue escaped beating I meane the crosse but then should you haue lost the commoditie of learning which your father will now haue you to learne and feele and therfore hath he sent to you his crosse Hee I say hath brought you where you be and though your reason and wit wil tell you it is by chance or fortune or otherwise yet my dearely beloued knowe for certaine that what so euer was the meane God your father was the worker heereof and that for your weale although otherwise your old Adam doth tel you you fele yet I say of truth that your duty is to thinke of this crosse that as it is of Gods sending and commeth from him so although your deserts be otherwise it is of loue fatherly affection for your weale and commodities sake What commodity is hereby you wil perchance obiect You are now kept in close prison you wil say your family and children be without good ouerseers your substance diminisheth by these meanes pouertie will approche and perchance more peariâ—s also yea and losse of life too These are no commodities but discommodities and that no smal ones so that iustly you would be glad to know what commoditie can come to you by this crosse whereby commeth so great discommodities To these things I answer that in deede it is true you
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
your selfe borne in a blessed time that haue found this grace with God to be a vessell of honour to suffer with his Saints yea with his sonne My beloued God hath not done so with many The Apostle saith Not many noble 1. Cor. 1. not many riche not many wise in the world hath the Lord God chosen Oh then what cause haue you to reioyce that amongst the not many he hath chosen you to be one For that cause hath God placed you in your office that therefore ye might the more see his speciall dignation and loue towards you It had not bene so great a thyng for M. Hopkins to haue suffred as M. Hopkins as it is for M. Hopkins also to suffer as M. Shiriffe Oh happy day that you were made shiriffe by the which as God in this world would promote you to a more honourable degree so by suffering in this roome he hath exalted you in heauen and in the sight of his church children to a much more excellent glory When was it read that a shiriffe of a citie hath suffred for the Lordes sake Where read we of any Shiriffe that hath bene cast in prison for conscience to Godward How could God haue delt more louingly w t you then herein he hath done To the end of the worlde it shall be written for a memoriall to your prayse that Rich. Hopkins shiriffe of Couentry for conscience to do his office before God was cast in the Fleete and there kept prisoner a long tyme. Happy twise happy are you if herefore you may geue your life Neuer could you haue attayned to this promotion on this sort out of that office How do you preach now not onely to all men but specially to magistrates in this realme Who would euer haue thoght that you should haue bene the first magistrate that for christes sake should haue lost any thing R. Hopkins the first Magistrate that suffered for his conscience As I sayd before therfore I say againe that your state is happy Good brother before God I write the truth vnto you my conscience bearing me witnes that you are in a most happy state with the Lord and before his sight Be thankfull therefore reioyce in your trouble pray for pacience perseuere to the ende let pacieÌ„ce haue her perfect worke Iacob 1. If you want this wisedome and power aske it of God who will geue it to you in his good tyme. Hope still in him yea if he should slay you yet trust in hym wyth Iob and you shall perceiue that the ende will be to finde him mercyfull full of compassion for he will not breake promise with you which hitherto did neuer so with any He is with you in trouble he heareth you callyng vppon hym yea before you cal your desires are not only known but accepted through Christ. If now and then he hide hys face from you it is but to prouoke your appetite to make you the more to long for him This is most true He is a comming and will come he will not be long But if for a tyme he seeme to tary yet stand you still and you shall see the wonderfull workes of the Lord. Oh beloued wherefore should you be heauy Is not Christ Emanuell God with vs Shall you not find that as he is true in saying In the world you shall haue trouble 1. Cor. 1. so is he in saying In mee you shall haue comfort He doth not sweare only that trouble will come but with all he sweareth that comfort shall ensue And what comfort such a comfort as the eye hath not seene the eare hath not heard nor the hart of man can conceiue Oh great comfort who shall haue this Forsooth they that suffer for the Lord. And are not you one of them Yea verily are you Then as I said happy happy and happy againe are you my dearely beloued in the Lord. You now suffer with the Lord surely you shall bee glorified with him Call vpon God therfore in your trouble and he will heare you yea deliuer you in such sort as most shall make both to his your glory also And in this calling I hartily pray you to pray for me your fellow in affliction Now we be both going in the high way to heauen for by many afflictioÌ„s must we enter in thether whether God bring vs for his mercies sake Amen Amen Your fellow in affliction Iohn Bradford ¶ To my good Sister Maistresse Elizabeth Browne GOod sister God our Father make perfect the good hee hath begun in you vnto the end A lette◠〈◊〉 M Bradâ—â—â—â— to Mistâ—â—â— Browâ—â— now 〈◊〉 Mistres Rushbrough I am afrayde to write vnto you because you so ouercharge your selfe at all tymes euen when so euer I doe but send to you commendations I would bee more bold on you then many others and therfore you might suspend so great tokens til I should write vnto you of my need which thyng doubtlesse I would do if it vrged me Deare sister I see your vnfained loue to me wardes in God and haue done of long time the which I do recompence with the like and will do by gods grace so long as I liue therefore I hope not to forget you but in my poore prayers to haue you in remembraunce as I hope you haue me 2. Tim. â— Otherwyse I can do you no seruice except it bee now and then by my writyng to let you from better exercise where yet the end of my writyng is to excite and stir vp your hart more earnestly to go on forwards in your well begon enterprise For you know none shal be crowned but such as striue lawfully none receiueth the gleue but those that runne to the appointed marke Heb. 10. None shall be saued but such as persist and continue to the very end Therfore deare Sister remember that we haue neede of patience that when we haue done the good will of God wee may receiue the promise Patience and perseueraunce bee the proper notes whereby Gods children are knowne from counterfaites They that perseuere not were alwayes but hypocrites Many make godly beginnings yea their progresse seemeth meruailous but yet after in the end they fayle These were neuer of vs sayâ—h S. Iohn for if they had bene of vs they would haue continued vnto the very end Go to now therfore myne own beloued in the Lord Wholsome lessons of lyfe as you haue well begun and well gone forward so well persist and happily end and then all is yours Though this be sharpe and sower yet it is not tedious or long Do all that euer you doe simply for God and as to God so shall neuer vnkyndnesse nor any other thyng make you to leaue of from well doyng so long as you may do well Accustome your selfe now to see God continually that he may be all in all vnto you In good thyngs behold his mercy and apply it vnto your selfe In euill thyngs
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
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
me God I should say through it vnto a more contempt of worldly thyngs through the sequestration of such his busines as tofore I had ado withall I call it a contempt well take the word euen as it is hypocritically and vayne gloriously spoken for the whiche fault amongst my others innumerable I trust you remeÌ„ber in your prayers whereof I haue I would I knew how much neede There is yet another thyng whereof I will aduertise you euen to this ende that you might pray if it be Gods will that as I trust shortly to beginne so he may vouchsafe to confirme that he hath begun as if I be not deceyued I beleeue it is his workyng If the thyng seeme by Gods sprite in you that I presume then for the Lords sake aduertise me for I am much geuen to that disease the Lord deliuer me I haue mooued my M. therein already by letters to see if I shall haue any liuyng of hym as hitherto I haue had but I haue thereof no answer nor as our naturall speech is any likelyhood of any grant Yet that I haue alredy I trust be able for me for 3. yeres you looke what my purpose meaneth I am so long afore I come to it Therefore I doe it because my long bablyng should be lesse tedious Now shall you haue it If Gods will be whereunto pray I may be obedient I am mynded afore Midsomer to leaue London to goe to my booke at Cambridge and if God shall geue me grace to be a minister of his worde Thus you haue of a â—lie an Elephant Well take it in good part though you see my etiam non and not etiam etiam A tumblyng stone gathereth no mosse so therfore pray for me Perchaunce I do foolishly to forsake so good a liuyng as I haue I will say no more hereof but pray for me I trust as I said for three yeres study I haue sufficient if my Maister take all from me and when this is spent God wil send more I do not write this that you should thinke me to be in need of worldly helpe And therfore as Friers were woont secretly to beg No in y e Lords name I require you not to take it so for I had rather neuer send letter afore I should be herein a crosse to you for sufficit sua diei afflictio we are more set by then many sparowes But if my Mother or Sir Thomas Hall murmure at it or be offended with me as you can remedy it with your counsaile Howbeit as yet I will not write to them of it vntill such tyme as I bee goyng I am somethyng fickle mynded and vnconstant therefore praye for me that my hande beyng put to the plough presumptuously spoken I looke not backe You may gather by my wordes in this letter the Herodicall heart whiche lyeth in mee I haue sent you a booke of Bucer agaynst Winchester in English lately translated which I neuer red therefore I cannot prayse it And as I call to remembraunce I did send you with the other bookes moe then you receyued at the least one of them I remember which is called The Common places or the Declaration of the fayth by Urbanus Rhegius Aske for it or send me worde in whome the default is you haue it not Hereafter and that shortly by God grace I will send you primitiae laborum meorum a worke or two which I haue translated into English so soone as they bee printed which will bee afore Whitsontide Pray for me good father Traues and God send you health of soule and body as I would myne owne or any mans liuyng But yet to warne you of that you knowe not in writyng your letters to me you hit me home and geue mee that I looke for You are deceyued and so is all that knoweth me I neuer came to any poynt of mortification therefore a little ticklyng sets me a flote God help me and geue God thankes for me as all men bee most bounden Thus when Iones beginne to write to you I run as the Priest sayth Mattins for I thinke I may bee bold on you The holy Ghost preserue you your wife and family and perseuere his grace in you vnto the ende I pray you pray for me a most what should I call me miserable and blasphemous sinner The peace of God bee with vs. From the Temple this xij of May 1548. Sir Thomas Hall hath deceyued mee but hymselfe most I desire to speake with hym as this Winter it may chaunce if I discharge not my self of myne office to see him Pray for hym and for me A very hypocrite Iohn Bradford ¶ An other letter of Maister Bradford to father Traues THe perseuerance of Gods grace with the knowledge of his good will encrease with you vnto the ende To declare my selfe as I am a carnall man which vnderstandeth not the thyngs that be of the spirit These my letters though I counterfeit and meddle amongest them the spirituall wordes as the Deuill did in hys temptations to Christ will declare no lesse For I beginne with carnall thyngs in effect and no meruaile if I so ende for how can a man gather figs of bryers These wordes as they seeme so they are spoken for a cloke to make you thynke otherwyse but father Traues you can not thinke so euil of me as I am to the matter This present day by Gods grace I take my iourney towards Cambridge where I praye God and so earnestly pray you to pray for me that I may circumspectly redeme this tyme which God hath appointed to me vnknowen to lend me for alas I haue spent most wickedly the tyme past for the which I must account euen for euery haire bredth as they say for God hath not geuen here tyme to sine But if I considered this as I do nothyng lesse custome of sinne and pleasing my selfe hath so hardened my hart I should then come to the feelyng of my selfe then should I hate sinne which I now loue then should I feare Gods wrath which I now contemne theÌ„ should I cry out and wepe and continually pray as now I am as dry as a stone as dumbe as a nayle as far from pâ—aying as he that neuer knew any tast of it Which thing once I felte thankes to the Lord but now for myne vnthankfulnesse I am almost but most worthily depriued I feare me God will take hys grace from me I am so vnthankefull Alas why do I lye in saying I feare me nay God grant I may do so for then should I pray and pray but seyng I can not speake you for me pray for me that the Lord would remember his old compassions towards me for his mercies sake drawe me ye compel me to serue to feare and to loue hym Thus may you see how I presume for myne entent was to haue bene a Minister of Gods worde to haue bene hys instrument to cal from as I haue called to sinne but you see how that God
as before ye heard Nicholas Sheterden and Umfrey Middleton answered to the first and second articles affirmatiuely To the third concerning the Catholicke Churche after a sorte they graunted To the fourth and fift and sixt touching the reall presence and the sacrameÌ„t to be ministred in the Latin tongue and in one kind they refused vtterly to sweare Sheterden sayd he would not aunswere thereto before the cause were determined why he was imprisoned and so stil remayned prisoners before the lawes of Parliament receiued c. Middleton added moreouer and confessed that he beleued in hys owne God saying my liuyng God no dead God c. Thacker onely relented and was content to take penaunce Thus the foresayd foure vpon these aunsweres were condemned by the Byshop of Douer the 25. day of Iune an 1555. The burning of foure Martyrs And so being geuen to the seculer power they were burned at Cant. the 12. of Iuly at two seuerall stakes 〈◊〉 Châ—iâ—tian â—â—ayer of â—icholas â—heterden â—â—fore his â—eath but all in one fire together where they in the sight of God and of his Aungels and before men like true souldiours of Iesus Christ gaue a constant testimony to the truth of his holy Gospell The prayer of Nicholas Sheterden before his death O Lord my God and Sauiour whiche art Lord in heauen and earth maker of all things visible and inuisible I am the creature and worke of thy handes Lord God looke vppon me and other thy people which at this time are oppressed of the worldly minded for thy lawes sake Yea lord thy law it self is now trodeÌ„ vnder foote and mens inuentions exalted aboue it and for that cause do I and many thy creatures refuse the glory prayse and commoditie of this life and do chuse to suffer aduersitie and to be banished yea to be burnt with the bookes of thy worde for the hopes sake that it is layd vp in store For Lorde thou knowest if we would but seeme to please men in thinges contrary to thy word we might by thy permission enioy these commodities that other do as wife children goodes and frendes which al I knowledge to be thy giftes geuen to the end I should serue thee And now Lord that the worlde will not suffer me to enioye them except I offend thy lawes behold I geue vnto thee my whole spirite soule and body and loe I leaue here all the pleasures of this life and doe nowe leaue the vse of them for the hope sake of eternall life purchased in Christes bloud Sacrifice of obedience to God and promised to all them that fight on his side and are content to suffer with hym for his truth when soeuer the world and the deuill shall persecute the same O father I doe not presume vnto thee Sacrifice of thankes for redemption in mine owne righteousnes no but onely in the merites of thy deare sonne my sauiour For the whiche excellent gifte of saluation I cannot worthily prayse thee neither is any sacrifice worthy or to be accepted with thee in comparison of oure bodyes mortified and obedient vnto thy will and now Lorde Sacrifice of the body what soeuer rebellion hathe bene or is found in my members agaynst thy will yet do I here geue vnto thee my body to the death rather then I will vse anye straunge worshipping whiche I beseech the accept at my hande for a pure sacrifice let this torment be to me the last enemye destroyed euen death the ende of misery and the beginning of all ioy peace and solace and when the tyme of resurrection commeth then let me enioy agayne these members then glorified which now be spoyled and consumed by the fire O Lord Iesu receaue my spirite into thy handes Amen Letters of Nicholas Shetterden and first a letter to his mother AFter my humble and bounden duety remembred welbeloued Mother A letter of Nicholas Sheterden to his mother this shal be to wishe you increase of grace and and godly wisedome that yee may see and perceiue the craftye bewitching of Sathan our mortal enemy which as I haue diuers times declared vnto you doth not openly shewe himselfe in hys owne likenes but vnder colour of deuotion deceiueth them that keep not a dilligent eye vpon him Sathan transformeth himselfe into an Angell of light but hauing confidence in mans traditions and customes of the worlde leauing the commaundementes of God and Testament of his Sonne Christ Iesus our Lord doe grow more into superstition hipocrisie then into wisedome and true holynesse For this is most true that Sathan the enemy of soules dothe by his ministers make many beleue that those thinges whiche they compell vs vnto for theyr bellye 's sake haue many godly significations although they be most contrary to Gods will as doubtlesse they be euen as did the serpent in Paradise to our first mother Eue. What sayd he hath God commaunded yee shall not eate of all the trees in the Garden The woman sayd of the fruites of the trees in the Garden we may eate but of the tree in the middest of the Garden sayd God see ye eate not least ye dye As the Serpent seduced Eue by an Aple so Priestes seduce the people by Images EueÌ„ so our Ministers now a dayes say hath God commaunded ye shall not make you anye Image or likenes of any thing Yea forsoothe Tush say they what harme can they doe May we not remember God the better wheÌ„ we see his Image or Picture For they are good bookes for the lay men but in deed they be better for the priestes because they receiue the offeringes And looke howe truely the promise of the serpent was kepte with Eue so is the perswasion of our Priests found true to vs. Images more profitable bookes for Priests then for lay men For as Adam and Eue did become like God in knowing good and euill so are we in remembring God by hys Image For Adams eyes were so open that he lost both innocencye and righteousnes and was become most miserable of all creatures and euen so we remember Christ so well by Images that we forget his commaundements and count his Testament confirmed in his bloud for starke madnesse or heresie so miserably haue wee remembred him that of all people we are most blinde Sheterden prophesieth of Gods plagues and this doth followe vpon our presumption when wee remember God by breking of hys law and therefore surely except we repent shortly God wil remember vs in his wrath reward vs with his plagues as sure as there is a God it will come to passe But I know the craftines of them herein I thanke God whiche wil say Where went he to schoole Learning against or without Gods word is vayne and to no purpose Antichrist hath turned the Church cleare vpside downe Is he wiser then our great Doctours that studyed all their life And loe they saye that it is good hay although we smell
Which being set on the boorde he said grace and washed so falling into other communication with the straungers the clerkes tooke their leaue and departed When D. London had ben in Windsore a while among his catholike brethren learned what Testwood was D. London a malicious persecuter also of Symons who shewed him our Ladies nose as he called it what a sort of heretikes were in the towne and about the same and how they increased daily by reason of a naughty priest called Anth. Person he was so maliciously bent against thē that he gaue himselfe wholy to the deuill to do mischief And to bring his wicked purpose about he conspired w t the foresaid Symōs a meet clerk to serue such a curate and other of like sore how they might cōpasse the matter first to haue all the Archheretikes as they termed thē in Windsore thereabout indicted of heresie D. London and W. Symons inflamed with malice agaynst the good men of Windsore and so to proceed further They had a good ground to worke vpon as they thought which was the sixe articles whereupon they began to build and practise thus First they drew out certaine notes of Antho. Persons sermons whiche he had preached against the sacrament of the altar their popish Masse Syr Phillip Hobby and hys wyfe Syr Thomas Cardine and his wife M. Edmund Harman M. Thomas Weldone Snowball and his wife Doct. Haynes Deane of Exeter That done they put in sir Phillip Hobby with the good Lady his wife sir Thomas Cardine M. Edmund Harman M. Tho. Weldon with Snowbal and his wife as chiefe aiders helpers mainteiners of Anth. Person Also they noted D. Haines Deane of Exceter and a Prebendary of Windsore to be a common receiuer of all suspected persons They wrote also the names of all such as cōmonly haunted Anthony Persons sermons of all such as had the Testament and fauoured the Gospell or dyd but smell thereof Then had they priuy spies to walke vp and down the Church to harken and heare what men said and to marke who did not reuerence the sacrament at the leuation tyme and to bring his name to D. London And of these spies some were Chantrie priests among the which there was one notable spie whose name was called sir Will. Bowes such a fleering priest as would be in euery corner of the Church pattering to himselfe with his Portuous in hys hand to heare and to note the gesture of men towards the sacrament Thus whē they had gathered as much as they could W. Bowes priest Doct. Londons spye and made a perfect booke thereof D. London with two of his catholike brethren moe gaue them vp to the B. of Winchester Steuen Gardiner with a great complaynt against the heretikes that were in Windsor declaring vnto him how the towne was sore disquieted through theyr doctrine and euill example Steuen Gardiner a persecuter Wherefore they besought hys lordships helpe in purging the towne and castle of suche wicked persons The B. hearing their complaynt and seyng their booke praised their doings and bade them make frends and go forward D. Londons complaynt to Steph. Gardiner and they should not lack his help Then they applied the matter with tooth and nayle sparing for no money nor paynes taking as Marbecke saith that he himselfe heard one of them say who was a great doer therin and afterward sory for that he had done that the sute therof cost him that yeare for his part only an hūdred markes What cost the Papistes can be at to trouble their euen Christen beside the death of iij. good geldings Now B. Gardiner which had conceiued a further fetch in his brayne then D. London had made Wrisley other of the Counsaile on his side and spieng a tyme conueniēt went to the king complainyng what a sort of heretiques his grace had in his Realme and how they were not only crept into euery corner of his court Winchester and Wrisley complayne to the king of the Gospellers but euen into his priuie chamber beseching therfore his maiesty that his laws might be prosecuted the king geuing credite to the counsails words was content his lawes should be executed on such as were offenders Then had the B. that he desired forthwith procured a commission for a priuy search to bee had in Windsore for bookes and letters that Anth. Person should send abroad Winchester procureth a priuy search in Windsore which commission the king granted to take place in the towne of Windsore but not in the castle At this time the canons of Excester specially Sutharn Treasurer of the church and D. Brurewood the Chancellor had accused D. Haynes their Deane to the counsell for preaching agaynst holy bread and holy water and that he should say in one of his Sermons hauing occasion to speake of Matrimony that mariage and hangyng were destinie D. Haynes Deane of Exceter accused to the Counsayle vpon the which they gathered treason agaynst hym because of the kings mariage The B. of Winchester at the same tyme had also enformed the counsaile of M. Hobby how he was a bearer of Anthony Person and a great mainteyner of heretikes Wherupon both he and D. Heynes were apprehended and sent to the fleete But it was not very long after ere that by mediation of frends they were both deliuered M. Hobby and Haynes sent to the Fleete The secret searche beginneth Bennet Filmer Testwood and Marbecke apprehēded for bookes agaynst the vi Articles Nowe as touching the Commission for searchyng of bookes M. Warde and Fachel of Reading were appointed commissioners who came to Windsore the Thursday before Palme sonday in the yeare of our Lord 1543. and began their search about xi of the clocke at night In the which search were apprehended Robert Bennet Henry Filmer Iohn Marbecke and Robert Testwood for certaine bookes and writings found in their houses agaynst the vj. articles and kept in ward til monday after and thē fet vp to the Counsaile all saue Testwood with whom the Bailifs of the towne were charged because he lay sore diseased on the Goute The other three being examined before the Counsaile were committed to prison Filmer and Bennet to the bishop of Londons Gaole and Marbecke to the Marshalsey whose examination is here set out to declare the great goodnes of the Counsaile and the crueltie of the bishop The first examination of Iohn Marbecke before the Counsaile on the Monday after Palme Sonday 1544. THis Marbecke had begun a great woorke in English called The Concordaunce of the Bible Which booke being not halfe finished was among his other bookes taken in the search and had vp to the Counsail And when he came before them to be examined the whole worke laye before the bishop of Winchester Steuen Gardiner at the vpper end of the boord Who beholding the poore man a whyle sayd Marbecke doest thou knowe wherefore
thou art sent for No my Lord quoth he No quoth the Byshop That is a meruailous thing Forsooth my Lord quoth he vnles it be for a certaine search made of late in Windsore I cannot tell wherfore it should be Then thou knowest the matter well enough quoth the Bishop and takyng vp a quire of the Concordance in his hand sayd Understandest thou the Latine tongue No my Lord quoth he but simply No quoth the Bishop And with that spake M. Wrisley then secretary to the king he saith but simply I cannot tell quoth the B. but the booke is translated worde for word out of the Latin Concordaunce and so began to declare to the rest of the Counsaile the nature of a Concordance and how it was first compiled in Latin by the great diligence of the learned men for the ease of preachers concluding with this reason that if such a booke should goe foorth in English it would destroy the Latin tongue And so casting down the quire again he reached another booke which was the booke of Esay the prophet and turnyng to the last chap. gaue the booke to Marbecke and asked hym who had written the note in the margent The other looking vpon it said forsooth my Lord I wrote it Read it quoth the B. Then he read it thus Heauen is my seate and the earth is my footestoole Nay quoth the B. read it as thou hadst written it Then shall I read it wrong quoth he for I had written it false How hadst thou written it quoth y e bishop I had written it quoth he thus Heauen is my seat and the earth is not my footestoole Yea mary quoth the Bishop that was thy meanyng No my Lord quoth he it was but an ouersight in writyng for as your Lordshippe seeth this worde Not is blotted out At this tyme came other matters into the Counsaile so that Marbecke was had out to the next chamber And when he had stood there a while one of the Counsaile named sir Anthony Wingfield Captaine of the Garde came foorth and callyng for Marbecke committed him to one Belson of the gard saying vnto him on this wise Take this man and haue him to the Marshalsey and tell the keeper that it is the Counsailes pleasure that he shall entreat him gently And if hee haue any mony in his purse as I think he hath not much take you it from him left the prisoners do take it and minister it vnto him as he shall haue need And so the messenger departed with Marbecke to the Marshalsey and dyd his commission most faithfully and truly both to the keper and to the prisoner as he was commanded The second examination of Marbecke before the Bishops Gentleman in the Marshalsey ON the next day which was Tuesday by 8. of the clock in the morning there came one of the B. of Winchesters Gentlemen into the Marshalsey whose mā brought after him two great books vnder his arme finding Marbecke walking vp and downe in the Chappell demanded of the keeper why he was not in irons I had no such cōmaundement quoth he for the messenger which brought hym yesternight from the Counsaile sayd It was theyr pleasure he should he gētly vsed My Lord quoth the gentleman will not be content with you and so takyng the bookes of his man called for a chamber vp to the which he caried the prisoner and casting the bookes from him vpon a bed sate him downe and said Marbecke my Lord doth fauour thee well for certaine good qualities thou hast and hath sent me hither to admonish thee to beware and take heed least thou cast away thy selfe wilfully If thou wylt be plaine thou shalt doe thy selfe much good if not thou shalt do thy selfe much harme I assure thee my Lord lamenteth thy case for as much as he hath alwayes hearde good report of thee wherfore now see to thy selfe and play the wise man Thou art acquainted with a great sort of heretikes as Hobby and Heynes with other mo knowest much of their secrets if thou wilt nowe open them at my Lords request he will procure thy deliueraunce out of hand and preferre thee to better liuing Alas sir quoth he what secretes doe I knowe I am but a poore man and was neuer worthy to be so conuersant eyther with M. Hobby or M. Heynes to know any part of their myndes Wel quoth the Gentleman make it not so strange for my lord doth know wel inough in what estimation they had both thee and Anth. Person for your religion Of Anth. Person quoth he I can say nothyng for I neuer saw him with them in all my lyfe And as for my selfe I can not denye but that they haue alwayes I thanke them taken me for an honest poore man and shewed me much kindnes but as for their secrets they were to wise to commit them to any such as I am Peraduenture quoth the Gentleman thou fearest to vtter any thing of them Marbecke cannot be perswaded to 〈…〉 because they were thy frends lest they hearing therof might hereafter withdraw their frendship from thee which thou nedest not to feare I warrant thee for they are sure enough and neuer like to pleasure thee more ner no man els With that the water stoode in Marbeckes eyes Why weepest thou quoth the Gentleman Oh sir quoth he I pray you pardon me these men haue done me good wherfore I beseech the liuing God to comfort them as I would be comforted my selfe Well quoth the Gentleman I perceiue thou wilt play the foole and then he opened one of the bookes and asked him if he vnderstood any Latine But a little sir quoth he How is it then quoth the gentleman that thou hast translated thy booke out of the latin Concordance yet vnderstandest not the tongue I will tell you quoth he In my youth I learned the principles of my Grammar wherby I haue some vnderstāding therin though it be very smal Then the gentleman began to try him in the latin Concordance English Bible which he had brought and when he had so done was satisfied he called vp his man to fet away the bookes so departed leauing Marbecke alone in the chamber the dore fast shut vnto him About two houres after the Gentleman came againe with a sheet of paper folded in his hand Another talke betweene Winchesters gentleman and Marbecke sate him down vpon the beds side as before sayd by my troth Marbecke my lord seeth so much wilfulnes in thee that he saith it is pity to do thee good When wast thou last w t Haynes Forsooth quoth he about a three weekes agoe I was at dinner with him And what talke quoth the Gentleman had he at his boord I cā not tel now quoth he No quoth y e gentleman thou art not so dull witted to forget a thyng in so short space Yes sir quoth he such familiar talk as mē