sunt omnia Mandauit creata sunt vniuersa Potens ergo est He is a mighty bishop Wee are not so Fidelis Pontifex He is a faythfull bishop faythfull He is a faythfull bishop to God referring all laudes Fidelis all honour and glory to his father In all thinges that he did miracles or other he tooke neuer the more vpon himselfe He was also a faythfull Bishop to the world For he did all that belonged to the office of a good Byshop The very office of a byshop is praedicare orare sacricare siue offerre To preach to pray to do sacrifice or to offer Three offices of a byshop If he had placed here administraâ—â— sacramenta for sacâ—ificaâ—e his partitioÌ„ so might haue stand Math. 14. He preached to his people He taught the worlde most wholesome doctrine whereby he called the people to God he conuerted sinners he called them to penaunce He made them weepe and lameÌ„t their sinnes They folowed his person they folowed his word they folowed his ensample They came out of all costs to see him to heare him to learne of him They forsooke meat and drinke house and home and folowed him wheresoeuer he went as well in wildernes as els where In so much that after they had folowed him three dayes he being moued with pity least they shoulde perish for lacke of food being in wildernesse farre from succour he fed them twise miraculously Once in the desert with fiue loaues and two fishes he fed v. M. men besides women and children and there were left xij great baskets xij maundes full of the brokelets and offals at that meale Math. 15. At another time he fed in wildernesse to the number of 4. M. men besides women and children with seuen loues and a few litle fishes and there was left of fragmentes 7 maundes full The second office of a byshop he fulfilled also For he prayed The second office of a Byshop is to pray He was most deuout in prayer so to teach all byshops and Preachers not to presume in theyr witte or learning neither in their capacity memory fayre tongue or vtteraunce but that the Preacher do studiously apply his booke with all diligence to studye how to speake what to speake afore whom he shall speake and to shape his sermon after the audience The preacher ought also besides his study preaching to pray For by deuout prayer he shal attein percase as much or more as by study or learning For with out prayer the wordes will litle preuayle Looke in Christ his life and thou shalt find that in euery thing he weÌ„t about he prayd Luke 6. to shew the valiancy the vertue and strength of prayer to shew our necessities our weakenes feblenes of nature He prayd for his people as Luke witnesseth the space of one whole night And what a maruailous deuout prayer made he for his people in the Mount the night afore his passion Math. 26. wheÌ„ the Chalice of death was represeÌ„ted vnto him when he swet water bloud when he cried thrise Transeat à me Calix iste let this Chalice let this passion bloud let the vertue therof passe from me vnto all mankinde Let euery man haue the vertue and merite thereof let it worke in all folkes let euery faythfull man and woman he perteyner thereof let it not be lost but worke to the worldes end This was a maruellous deuoute mercifull prayer And agayne he suffering and hanging on the crosse offered vp for his people Heb. 5. The cry of Christ on the Crosse. The heaueÌ„s trembled The Angels mourned The Sunne lost his light· The veile riued The earth quaued The stones rent The graues opened The dead rose Preces supplicationes cum clamore valido lachrymis He offred vp his praiers and supplications with a huge cry with a piteous voyce with a lamentable and deadly shrich and with weeping teares to God his father he hanging on the crosse euen when the spirit shoulde departe the body not then forgetting his people at the houre when all the people forgetteth both the worlde and themselues Which cry was so huge and great so maruelous and of that effect that the heauens trembled thereat the Angels mourned for pity the Sunne lost his light the vaile in the temple riued in two the earth quaued the stones rent asonder and brast in gobbetes the graues opened the dead bodies rose to life appeared in the City Centurio those that kept Christ to see the execution done cried Verè filius Dei erat iste This was the vndoubted sonne of God His prayer and weeping teares were so pleasaunt vnto the father that it was heard Exauditus est pro reuerentia sua He was heard why For it was so entire so deuout so reuerently done in such a maner and fashion with such a zeale grounded vpoÌ„ such a charity suffering for our guilt and not for his owne And for that he did the very office of a byshop so entyrely to pray and so reuerently to offer vp himselfe in sacrifice for his people he was heard he was heard his prayer was heard of God And that is the third property of a good Bishop to offer sacrifice for his people Euery Bishop euery Bishoppe for his Diocesanes and for the whole vniuersall Church In these three we ought as much as we may to folow Christ. The third 〈◊〉 of a â—â—shop is to â—â—nister and 〈◊〉 to 〈◊〉 oâ— offer Thus this Christ was and is Pontifex fidelis a faythfull Byshop Faythfull faythfull in his word true in his promise deceyuing no man but profiting all â—n al that he did or spake he sought nothing his own glory but the glory of God teaching therby all Byshops of the world in all that go about to doe it to the laude prayse and glory of God And herein we ought also to followe hym â—agnus Magnus Pontifex He is the great Bishop the high Byshoppe the supreme Byshop the vniuersall Bishop ouer all the world No great bishop but he No great Bishop but 〈◊〉 Christ. None high none supreme nor vniuersall Byshop but he And herein the byshop of Rome outragiously vsurpeth vpon God as he doth vpon the world to take the honor and names onely to God appropriate to himselfe â—he Pope blaspheâ—eth God and doth greuously blaspheme and offend God therein Greater blasphemy can not be then to ascribe to God that that no wayes belongeth vnto him or to take froÌ„ God that that is vnto him appropriate It is meete therefore he do betimes and in season leaue his vniust encrochmentes both agaynst his Lord God and also agaynst the world least he do prouoke God to poure out all his vialles of wrath vpon him That is â—â—asphemie the Vaees I meane the maledictions and vengeaunce that Iohn speaketh of in the Apocalips Apoc. 9. I woulde aduise hym to cease the iniuries which he hath dayly
neither for hope of life nor for feare of death For if ye will denie his truth to lengthen your lyfe God will denie you and yet shorten your dayes And if you will cleaue vnto him he will prolong your dayes to your comfort and his glory to the which glory God bring me now and you heereafter when it pleaseth him to call you Fare you well good Sister and put your only trust in God who only must helpe you * Heere followeth a certayne effectuall prayer made by the Lady Iane in the time of her trouble O Lord thou God and father of my life heare mee poore and desolate woman A prayer of the Lady Iane. which flyeth vnto thee onely in all troubles and miseries Thou O Lord art the onely defendour and deliuerer of those that put their trust in thee and therefore I beeyng defiled wyth sinne encombred with affliction vnquieted wyth troubles wrapped in cares ouerwhelmed with miseries vexed with temptations and greeuously tormented wyth the long imprisonment of this vile masse of clay my sinfull body do come vnto thee O mercifull Sauiour crauing thy mercy and helpe without the which so little hope of deliueraunce is lefte that I may vtterly despayre of any libertie Albeit it is expedient that seeyng our life standeth vpon trying we should be visited sometyme wyth some aduersitie whereby we might both be tryed whether we be of thy flocke or no and also knowe thee and our selues the better yet thou that saydest that thou wouldest not suffer vs to be tempted aboue our power be mercifull vnto me now a miserable wretch I beseech thee which with Salomon do cry vnto thee humbly desiring thee that I may neyther be too much puffed vp with prosperitie neither too much pressed down wyth aduersitie least I beeyng too full should denie thee my GOD or beeyng too lowe brought should despayre and blaspheme thee my Lord and Sauiour O mercifull GOD consider my miserie best knowne vnto thee and be thou now vnto me a strong tower of defence I humbly require thee Suffer me not to be tempted aboue my power but eyther be thou a deliuerer vnto me out of thys great miserie eyther else geue me grace paciently to beare thy heauie hand and sharpe correction It was thy righte hande that delyuered the people of Israell out of the handes of Pharao which for the space of foure hundred yeares did oppresse them and keepe them in bondage Let it therefore lykewyse seeme good to thy fatherly goodnes Psal. â—â— to delyuer mee sorrowfull wretch for whome thy Sonne Christ shedde hys precious bloud on the Crosse out of thys miserable captiuity bondage wherein I am now Howe long wilt thou be absent for euer Oh Lord hast thou forgotten to be gracious and hast thou shut vp thy louing kindnes in displeasure wilt thou be no more entreated Is thy mercy cleane gone for euer and thy promise come vtterly to an end for euermore why doest thou make so long tarying shall I despaire of thy mercy O God farre be that from me I am thy workmanship created in Christ Iesu geue me grace therefore to tary thy leysure and patiently to beare thy woorkes assuredly knowing that as thou canst so thou wilt deliuer me when it shall please thee nothing douting or mistrusting thy goodnes towardes me for thou wottest better what is good for me then I do Therefore do with me in all thinges what thou wilt plague me what way thou wilt Onely in the meane time arme me I beseech thee with thy armour that I may stand fast my loynes being girded about with veritie hauing on the brest plate of righteousnes shod with the shoes prepared by the Gospell of peace Ephes. 6. aboue all thinges taking to me the shield of fayth wherewith I may be able to quench all the fiery dartes of the wicked and taking the helmet of saluatioÌ„ the sword of the spirit which is thy most holy word praying alwaies with al maner of praier supplicatioÌ„ that I may refer my selfe wholy to thy wil abiding thy pleasure and comforting my selfe in those troubles that it shall please thee to send me seeing such troubles be profitable for me and seeing I am assuredly perswaded that it can not be but well all that thou doest Heare me O mercifull father for his sake whoÌ„ thou wouldest shoulde be a sacrifice for my sinnes to whome with thee and the holy Ghost be all honour and glory Amen After these thinges thus declared it remayneth nowe comming to the end of this vertuous Lady next to inferre the maner of her execution with the words and behauiour of her in time of her death ¶ These are the wordes that the Lady Iane spake vpon the Scaffold at the houre of her death FIrst when she mounted vpon the Scaffold The wordâ—â— and behauiour of the Lady Ianâ— vppon the Scaffold she sayde to y e people standing thereabout good people I am come hether to dye and by a lawe I am condemned to the same The fact against the Queenes highnes was vnlaw full and the consenting thereunto by me but touching the procurement and desire therof by me or on my behalfe I doe wash my handes thereof in innocency before God and the face of you good Christian people this day and therewith she wrong her handes wherein she had her booke Then said she I pray you all good Christian people to beare me witnes that I dye a true Christian woman and that I do look to be saued by no other meane but onely by the mercy of God in the bloud of his only sonne Iesus Christ and I confesse that when I did know the word of God I neglected y e same loued my selfe and the world therfore thys plague and punishment is happily and worthily happened vnto mee for my sinnes and yet I thanke God of hys goodnes that hee hath thus geuen me a time and respite to repent and now good people while I am aliue I praye you assist me with your prayers And then kneeling down she turned her to Fecknam saying shall I say this psalme and he sayd yea Then sayd she the Psalme of Miserere mei Deus in English in most deuoute maner throughout to y e end and then she stoode vpp and gaue her mayden Maistresse Ellen her gloues and handkerchefe and her book to Maister Bruges and then she vntyed her gowne and the hangman pressed vpon her to helpe her off with it but she desiring him to let her alone turned towardes her two Gentlewomen who helped her of therwith and also with her frowes past and neckerchefe geuing to her a fayre handkerchefe to knit about her eyes Then the hangman kneeled downe and asked her forgeuenesse whom she forgaue most willingly TheÌ„ he willed her to stand vpon the straw which doing she sawe the blocke Then shee sayd I pray you dispatche me quickely Then she kneeled downe saying wil you take it off before I lay
soules be already iudged and of our Ladye either to bee or not to bee in heauen and that there is yet no iudgement geuen vpon the soules departed 7. Whether that a man may beleue without spot of heresie that our Lady remayned not alwayes a virgin 8. Whether holy dayes fastyng dayes ordeined and receiued by the Church may be broken by any priuate man Breaking of fasting dayes sinne at his will and pleasure without sinne or obstinacie 9. Whether we are bound to be obedient vnto Prelates Byshops and Kynges by Gods commauÌ„dement as we are vnto our parentes 10. Whether they beleue that the Churche doth well and godly in praying to the Saintes 11. Whether they thinke that Christ onely should be prayd vnto and that it is no heresie Christ not onely to be prayed to if any man affirme that Saintes should not be prayed vnto 12. Whether they doe thinke all true Christians to be by like right Priestes and all those to haue receiued the keyes of bindyng and loosing at the hands of Christ which haue obteined the spirite of God and onely such whether they be lay men or Priestes 13. Whether they beleue with their hart that fayth may be without workes and charitie 14. Whether they beleue that it is more agreable to the fayth that the people should pray in their owne tongue Prayer in a learned tongue theÌ„ in a learned vnknowen tongue whether they commende the prayer in a straunge tongue or no. 15. Whether they would haue the Masses and Gospels openly to be read in Churches in the vulgare tongue rather then in the Latin tongue 16. Whether they commend that children should onely be taught the Lordes prayer and not the Salutation of the virgine or Creede 17 Whether they do thinke the woodden beades which the common people doth vse Beades worthy to be denyed or not 18 Whether they do thinke the whole Scripture ought to be translated into English or that it should be more profitable for the people then as it is now read 19 Whether they would haue the Orgaines and all maner of songs to be put out of the Church of God Orgaines 20 Whether they do thinke that it perteyneth to the Byshops to punishe any man with bonds or imprisonment or that they haue any temporall power and authoritie 21 Whether they thinke that coÌ„stitution to be godly that no man should preach in another maÌ„s dioces w tout letters of commendation and licence obteyned of the Byshop 22 Whether they thinke the vowes of religious men and priuate religion Purgatory to be constitute and ordeined by the spirit of God neyther by any meanes to be repugnant to a free and perfect Christian life 23 Whether they beleue that we should pray for the dead or beleeue that there is a Purgatorie or that we are bound by necessitie of faith to beleeue neyther of them but that it is free without sinne either to beleue it or not to beleue it 24 Whether they beleue that moral Philosophy and natural Philosophy to preuaile any thing for the better vnderstanding of the scriptures for the exposition and defence of the truth 25 Whether they thinke that the Popes indulgences and pardons are rather to be reiected then receiued 26 Whether it be contrary to the doctrine of Christ and his Apostles that Christians shoulde by any meanes contend in the law to seeke any maner of restitution 27 Whether they beleeue all things perteining to saluation and damnation to come of necessitie and nothing to be in our owne willes 28 Whether they beleeue God to be the authour of euill as well of the fault as of the punishment 29 Whether they thinke Masse onely to be profitable to him which saith it Masse whether euery maÌ„ may alter or leaue out the rite and order of the Masse without hurt of fayth 30 Whether they beleeue that there can be any morall vertues without the grace of Christian liuing or that the vertues which Aristotle hath set out or rather fayned 31 Whether they thinke it heresie to teache the people that it is free to geue tythes vnto Priestes or to any other poore man Images 32 Whether they do thinke it more Christianlike to take away the Images out of the Churches or to permit them to adorne them and honour them 33 Whether they thinke it the part of a Christian man that preachers should exhort men to pilgrimage or to the worshipping of reliques 34 Whether that thou Thomas Bilney being cited vpoÌ„ heresie to appeare before my Lord Cardinall and before y e day of thy apparance Reliques not hauing made thy purgatioÌ„ vpon those poyntes that thou wast cited hast preached openly in diuers Churches of the City and dioces of London without sufficient licence from the Byshop or any other Concerning the answeares vnto these Articles gentle Reader for so muche as in the most part of them Bilney with Arthur seemed to consent and agree although not fully and directly but by way and maner of qualifying yet because he did not expressely denie them it shall not be needefull heere to recite them all saue onely suche wherein he seemed to dissent from them To the first and second Articles he answered affirmatiuely Answers to the Interrogatories aforesaide To the third he sayd I beleeue that many of the Popes Lawes are profitable and necessary and doo preuayle vnto godlynesse neyther in anye poynte are repugnant vnto the Scriptures nor by anye meanes are to be abrogate but of all men to bee obserued and reuerenced But touching all those Lawes I can not determine for as for such as I haue not read I trust notwithstanding they are good also and as for those that I haue read I did neuer reade them to the ende and purpose to reprooue them but according to my power to learne and vnderstande them And as touching the multitude of Lawes S. Augustine in his time did much complayne Against the multitude of lawes and Gerson also who marueiled that we could by any meanes lyue in safetie amongst so many snares of constitutions when as our forefathers being pure before their fall could not obserue one onely precept To the fourth Article he sayde that the Catholique Church can by no meanes erre in fayth The true church can not erre in faith for it is the whole congregation of the elect and so knowen only vnto God which knoweth who are his otherwise no man shoulde be ascertayned of an other mans saluation or of his owne but onely through fayth and hope For it is written No man knoweth whether he be woorthy of hatred or loue Eccle. 5. It is also sensible and may be demonstrate so farre â—oorth as it is sufficient to establish vs in all thyngs that are to be beleeued and done For I maye truely saye of the generall Councell being congregate in the holy Ghost Beholde heere the Catholique Churche denominating the whole
men ought to worship God only and no Sayntes He sayd that Christian people should set vp no lightes before the Images of saynts for sayntes in heauen need no light and the Images haue no eyes to see He sayd as Ezechias destroyd the brasen Serpent that Moses made by the cōmaundemēt of God euen so should kinges and princes now a dayes destroy and burne the Images of Sayntes set vp in Churches These fiue hundred yeares there hath bene no good Pope 〈…〉 popes since Christ nor in all the time past we can finde but fiftye for they haue neither preached ne liued well or conformablye to theyr dignity Wherefore till now they haue borne the keyes of Symony Agaynst whom good people we must preache and teache vnto you For we canne not come to them it is great pitty they haue sore sclaundered the bloud of Christ. The people hath vsed foolishly of late Pilgrimages which for them had bene better to haue bene at home Many haue made certayne vowes which be not possible for them to fulfill and those nothing meritorious The preachers before this haue bene Antichristes and now it hath pleased our Sauiour Christ to shew their false errours and to teach an other way and maner of the holy Gospell of Christ to the comfort of your soules I trust that there shall and will come others besides me The prophesie of Bilney which shall shew and preach to you the same fayth and maner of liuing that I do shew and preach to you whych is the very true Gospell of our Sauiour Christ and the mind of the holy fathers wherby you shal be brought from theyr errours wherein you haue bene long seduced for before this there haue bene many that haue sclaundered you and the Gospell of our Sauior Christ of whom spake our Sauiour Math. xviij Qui scandalizauerit vnum de pusillis istis qui in me credit c. These many other such like depositions were deposed agaynste him by the deponentes and witnesses before sworne which wholy to recite would be too long and tedious wherfore these shall suffice at this time being the principall matters and in maner the effect of all the rest But now before we will returne agayne to the order of hys examination we thinke it good here to inferre a certaine Dialogue conteyning a communication betweene a Fryer named Iohn Brusierd and Mayster Thomas Bilney ADialogue which we haue thought meet for this place because it was done in Ipswich and also about the time of these examinations the Copy whereof we haue written with the friers owne hand in Latine the Copy whereof in English here ensueth ¶ A Dialogue betwene Fryer Iohn Brusierd and Mayster Thomas Bilney in Ipswich concerning worshipping of Images Brusierd A Dialogue betweene Bilney and Frier Brusierd ALthough you haue blasphemed most pernitiously the immaculate flocke of Christ with certayne blasphemyes of yours yet being moued partly with your gentle petitions partly pitying your case towardly dispositiō I am come hither to talke with you secretly before the rumor be disclosed vpon the consideration of the threefolde errors which I see in you First for that when you began to shoot the dart of your pestiferous error more vehemently thē you ought agaynst the brest of the ignorant multitude you seeme to poure vpō the ground the precious bloud of Christ as with a certein vehement violence out of the miserable vessel of your hart Wheras you sayd A great blasphemy among the Fryer to set vp Christ onely to be our mediatour that none of the sayntes do make intercession for vs nor obteine for vs any thing you haue perilously blasphemed the efficacy of the whole church cōsecrated with the precious bloud of Christ. Which thing you are not able to deny especially seing y e same so incessantly doth knocke at the gates of heauē through the continuall intercession of the sayntes according as in the seuenfolde Letany manifestly appeareth to be seene Bilney I maruell at you and doubtles cannot maruell enough but that the strong vayn custome of superstitious mē thinking themselues not to be heard but in much babling doth put an end of my admiration For our heauenly father knoweth what we haue need of before we aske Also it is written There is one mediatour of God and men the man Christ Iesus One mediator and no moe If then there be but one mediator of God and men the man Christ Iesus where is our bleessed Ladye where is then S. Peter and other Saintes Brusierd I suppose that no man is ignorāt but that the diuines of y e primitiue church haue all affirmed to be one mediator betweene God and man Neither could any at that time prayse or pray to the saynts whē as yet they liuing in the calamities of this body and wrastling with the cōtrary windes of this world The Popes Calender maketh moe Mediators now then were in the Primitiue Church were not yet come to the port of rest wherunto they were trauelling Paul I graūt did rightly affirme to be but one mediator of God men what time as yet there was no saint canonised or put into y e kalender But now seing the church doth know doth certeinly beleue through y e vndoubted reuelations of God that y e blessed virgin other saints are placed in the bosome of Abraham she therfore like a good mother hath taught and that most diligently vs her children to prayse the omnipotent Iesus in his saynts also to offer vp by the same sayntes our petitiōs vnto God Note this argument we must prayse God in his Saintes Ergo wee must pray to Saintes Rom. 1. Therof it is that the Psal. sayth Prayse ye the Lord in his sayntes Rightly also do we say and affirme that sayntes may pray for vs. One man may pray for another Ergo much more may saynts that do enioy the fruitiō of his high maiesty For so it is writtē God is my witnes whome I serue in my spirite in the Gospell of his sonne that without ceasing I remēber you in my praier alwaies for you c. Bilney I maruell doubtlesse that you a man learned are not yet deliuered out of the confuse dungeon of heresie through the helpe of the holy Gospell especially seing y t in the same Gospell it is written Verely verely I say vnto you what so euer you aske the father in my name Iohn 16. he will geue it vnto you He sayth not whatsoeuer ye aske the Father in the name of S. Peter In nomine meo S. Paule or other sayntes but in my name Let vs aske therfore helpe in the name of him which is able to obteine for vs of his father whatsoeuer we aske least peraduenture hereafter in the end of the world at the strayt iudgemēt we shall heare Hitherto in my name ye haue asked nothing Brusierd Where ye maruell with what minde I can not tel
father And seeing he hath such care for the haires of our head howe much more doeth he care for our life it selfe Wherefore let Gods aduersaries do what they lust whether they take life or take it not they can do vs no hurt for their crueltye hath no further power then God permitteth them and that which commeth vnto vs by the will of our heauenly father can be no harme no losse neither destruction vnto vs but rather gain wealth and felicitie For all troubles and aduersitie that chaunce to such as be of God by the wil of the heauenly father can be none other but gaine and aduantage That the spirite of manne may feele these consolations the geuer of them the heauenly father must be prayed vnto for the merites of Christes passion for it is not the nature of man that can be contented Prayer necessary Iames 1. 1. Cor. 1.8 vntill it be regenerated and possessed with Gods spirit to beare paciently the troubles of the minde or of the body When the minde and heart of a man seeth of euery side sorow and heauines the worldly eye beholdeth nothing but suche things as be troublous wholely bent to robbe the poore of that hee hath and also to take from him hys life except the man weighe these brittle and vncertaine treasures that be taken from him with the riches of the life to come and this life of the body with the life in Christes precious bloud and so for the loue and certaintie of the heauenly ioyes contemne all thyngs present doubtles he shall neuer be able to beare the losse of goodes life or any other things of this world Therefore S. Paule geueth a very godly and necessary lesson to all men in this short and transitorie life and therin sheweth howe a man may best beare the iniquitie and troubles of this world If ye be risen againe with Christ sayth he seeke the things which are aboue Collos. â—â— A lesson how to beare trouble where Christ sitteth at the right hande of God the father Wherefore the Christian mans faith must be alwayes vppon the resurrection of Christe when he is in trouble and in that glorious resurrection he shall not onely see continuall and perpetuall ioy and consolation but also the victorie and triumph of all persecution trouble sinne death hell the deuil and al other tyrants and persecuters of Christ and of Christes people the teares and weepings of the faithfull dryed vppe theyr woundes healed their bodies made immortall in ioy their soules for euer praising the Lord and coniunction and societie euerlasting wyth the blessed company of Gods electes in perpetuall ioy But the woordes of S. Paule in that place if they be not marked shall doe little profite to the reader or hearer and geue him no pacience at all in this impacient and cruell world In this first part S. Paule commaundeth vs to thinke or set our affections on things that are aboue Two thinges commaunded by S. Paule writing to the Collossians The first is to see and know what thiâ—ges are aboue and what thinges are beneath and and to discerne rightly betwene them The second is to set our affection vpon them that are aboue and not vpon the other And this lesson is harder then the otheâ— When he biddeth vs seeke the thyngs that are aboue hee requireth that oure mindes neuer cease from prayer and studie in Gods word vntill we see knowe and vnderstande the vanities of thys worlde the shortnesse and miserie of thys life and the treasures of the worlde to come the immortalitie thereof and the ioyes of that life and so neuer cease seeking vntill suche time as we know certainly and be perswaded what a blessed man hee is that seeketh the one and finedeth it and careth not for the other though hee loose it and in seekynge to haue ryght iudgement betwene the life present and the life to come wee shall finde howe little the paines imprysonment sclaunders lies and death it selfe is in thys worlde in respect of the paines euerlasting the prisonne infernall and dungeon of hell the sentence of Gods iust iudgement and euerlasting death When a man hath by seeking the woorde of God found out what the things aboue be then must hee as S. Paule saith set his affections vpon them And this commaundement is more harde then the other For mans knowledge many times seeth the best and knoweth that there is a life to come better then thys life present as you maye see howe daily men and women can praise and commende yea and wishe for heauen and to be at rest there yet they sette not their affection vpon it they do more affect and loue in dede a trifle of nothing in this worlde that pleaseth their affection then the treasure of all treasures in heauen which their owne iudgement sayth is better then all worldly thinges Wherefore we must set our affections vpon the things that be aboue that is to say when any thing worse then heauen vppon the earth offereth it selfe to be ours if we wil geue our good willes to it and loue it in our heartes then ought we to see by the iudgement of Gods woorde whether we may haue the worlde without offence of God and suche thyngs as be for this worldly life wythout his displeasure If wee can not S. Paules commaundement must take place Set your affections on things that are aboue If the riches of thys world may not be gotten nor kept by Gods lawe neyther our liues be continued without the deniall of hys honour we must set our affection vpon the richesse and lyfe that is aboue and not vpon things that be on the earth Therfore this second commaundement of S. Paul requireth How thinges of this world may be possessed and how not that as our minds iudge heauenly things to be better then thyngs vpon the earth and the life to come better then the life present so we should chuse them before other preferre them and haue such affection to the best that in no case we set the worst before it as the most part of the world doth and hath done for they choose the best and approoue it and yet follow the worste But these thyngs my godly wife require rather cogitation meditation and praier then wordes or talke They be easie to be spoken of but not so easie to be vsed and practised Wherefore seeing they be Gods gyftes Scriptures woulde bee mused vpon rather then talked vpon and none of ours to haue as our owne when we would we must seke them at our heauenly fathers hand who seeth and is priuy how poore and wretched we be and how naked how spoiled and destitute of all his blessed giftes we be by reason of sinne He did commaund therefore his Disciples when he shewed them that they shoulde take paciently the state of thys present life full of troubles and persecution Math. 24. Luke 2. to praye that they myghte well
withstande vs. For as I was with Moses so will I be with thee sayth God and wil neuer leaue thee nor forsake thee Be strong and bolde neither feare nor dread for the Lord thy God is wyth thee whether soeuer thou goest Nowe if God be on oure side who can be against vs Iosua 2. Rom. 8. In this our spirituall warfare is no man ouercome vnles he traiterously leaue and forsake his captaine Spirituall cowardlynes either cowardly cast away his weapons or willingly yelde himselfe to his ennemies either fearefully turne his backe and flie Be strong therefore in the Lord deare brethren and in the power of his might and put on all the armour of God Ephe. 6. 2. Cor. 11.12 Actes 21. that ye may be able to stand stedfast against the craftie assaults of the deuill Now what weapons ye must fight withall learne of S. Paul a champion both much exercised and also most valiaunt and inuincible A Christian mans lyfe is a perpetuall warfare For we must thinke none other but that the life of man is a perpetuall warfare vppon earth as the examples of all godly men throughout all ages to declare The valiant warrior S. Paul being deliuered from the handes of the vngodly and that so many times and also from so many extreme pearils and dangers of death as he his owne selfe doth witnes is faine to commit him selfe in the ende to the rough waters of the sea The manifâ—â—â—e deliuerances of S. Paule be examples â—or our comfort where he was in great pearil and ieoperdie of his owne life yet was God alwaies to the great comfort of all that heare of it most ready to comfort and succour him and gloriously deliuered him out of all his troubles so that no manne that inuaded him could doe him any harme and in the ende he was compelled to saye I haue finished my course Actes 18. â— Tim. 4. Phil. 1. the time of my departing is at hand I long to be loosed and to be with Christ which is best of all most heartely desiring death These things be written for our learning and comforte and be to vs a sure obligation Rom. 15. that if we submit our selues to God his holy word no man shal be able to hurt vs and that he will deliuer vs from all troubles yea from death also vntil such time as we couet and desire to die Let vs therefore runne with patience vnto the battaile that is set before vs Heb. 12. Persecution foloweth Christian godlines 2. Tim. 3. and looke vnto Iesus the Captaine and finisher of our faith and after his example for the rewardes sake that is set out vnto vs patiently beare the crosse and despise the shame For all that will liue godly in Christ Iesu shall suffer persecution Christ was no sooner baptised and declared to the world to be the sonne of God Math. 3.4 Where Christ is Sathan there is alwayes ready Ephe. 6. but Sathan was by and by ready to tempte hym which thing we must looke for also yea the more we shall encrease in faith and vertuous liuing the more strongly will Sathan assault vs whom we must learne after the example of Christ to fight againste and ouercome with the holy and sacred Scriptures and worde of God which are our heauenly armour and sword of the spirite And let the fasting of Christ while hee was tempted in the wildernes be vnto vs an example of sober liuing not for the space of 40. daies as the Papists doe fondly fansie of their owne braines but as long as wee are in the wildernesse of this wretched life assaulted of Sathan Math. 4. The fast of Christ is to vs Example of sober liuing 1. Pet. 5. who like a roaring Lyon walketh about and ceaseth not seeking our vtter destruction Neither can the seruaunts of God at any time come stand before God that is leade a godly life and walke innocently before God But Sathan commeth also among them that is he daily accuseth finedeth fault vexeth Iob. 1.2 When the seruantes of God stand before him Sathan commeth also Math. 8. persecuteth and troubleth the godly for it is the nature and propertie of the deuill alwayes to hurt and do mischiefe vnlesse he be forbidden of God for vnlesse God do permit him he can do nothing at all not so much as enter into a filthy hogge but we are more of price then many hogs before God if we cleaue vnto his sonne by faith Let vs therefore knowing Sathans deceits and rancor walke the more warely and take vnto vs the shield of faith Ephe. 6. The shield of fayth The helmet of saluation The sword of the spirite wherewith we may be able to quench and ouercome all the fiery and deadly dartes of the wicked Let vs take to vs the helmet of saluation sworde of the spirit which is the word of God and learne to vse the same according to the example of oure graunde Captayne Christ. Let vs fast and pray continually For this frantike kinde of deuils goeth not out otherwise as Christ doeth teach vs but by faithfull praier and fasting whiche is true abstinence and sobernesse of liuing Math. 4. Math. 17. if we vse the same according to the doctrin of the gospell and worde of God Fasting is acceptable to God if it be done without hypocrisie that is to say â—f we vse it to this entent that thereby this mortall body and disobedient carcase maye be â—amed and brought vnder the subiection of the spirite Prayer and fasting True fast what it is How to fast without hipocrisie Abuse of fasting among Christians Esay 58. and againe if we fast to this intent that we maye spare wherewyth to helpe and succour our poore needie brethren This fast do the true Christians vse all the dayes of their life although among the common sort of people remaineth yet still that superstitious kinde of fasting which God so earnestly reprooueth by his Prophet Esay For as for true chastening of the body and abstaining from vice with shewing mercye towardes our needy neighbours we wil neither vnderstand nor heare of but still thinke with the Iewes that we doe God a great pleasure when we fast and that we then fast The Iewish maner of fasting reproued The Christians in superstitious fasting exceede the Iewes Mercy to the poore when we abstaine from one thing and fil our bellies with an other And verely in this poynt doth our superstition much excede the superstitioÌ„ of the Iewes for we neuer reade that they euer tooke it for a fast to abstaine from flesh and to eate either fish or white meat as they call it To fasting and praier must be ioyned almes and mercye towardes the poore and needie and that our almes may be acceptable vnto God three things are chiefly required First that we geue with a chearefull and ioyfull heart For the Lord loueth a chearefull geuer Secondly
Earle of Darby because you desired to conferre with vs. Brad. I neuer desired your comming nor to conferre with you or any other But seeing you are come of charitie as you say I cannot but thanke you and as touchyng conference though I desire it not yet I wil not refuse to talk with you if you will Alphon. It were requisite that you did praye vnto God that ye might follow the direction of Gods spirite that he woulde inspire you so that ye be not addict to your owne selfe will or wyt ⧠The talke betwene M. Bradford and two Spanish Fryers Brad. Whereupon Bradford made a prayer and besought God to direct all theyr willes Bradford willed to pray 〈◊〉 his prayer wordes and works as the wils wordes and workes of his children for euer Alph. Yea you must pray with your hart For if you speak but with toung onely God will not geue you his grace Brad. Syr do not iudge least ye be iudged You haue heard my words now charity would haue you to leaue y e iudgement of the hart to God Alph. You must be as it were a neuter and not wedded to your selfe but as one standing in doubt pray and be ready to receiue what God shall enspire for in vain laboreth our toung to speake els Brad. Syr my sentence if you meane it for Religion must not be in a doubting or vncertain as I thanke God I am certayne in that for which I am condeÌ„ned I haue no cause to doubt of it but rather to be most certayne of it and therfore I praye God to confirme mee more in it For it is his trueth and because it is so certayne and true that it may abide the light I dare be bold to haue it looked on and conferre it with you or any man in respect wherof I am both glad of your comming and thanke you for it Alph. What is the matter whereof you were condemned we know not Brad. Syr I haue bene in prison almost 2. yeares I neuer transgressed any of theyr lawes wherefore I might iustlye be prisoned now am I condeÌ„ned onely because I franckly confessed wherof I repeÌ„t not my fayth concerning the sacrament when I was demauÌ„ded in these 2. poynts one that there is no transubstantiation the other that the wicked do not receiue Christes body Alph. Let vs looke a little on the firste Doe you not beleue that Christ is present really and corporally in the forme of bread Brad. No I do beleue that Christ is present to the fayth of the worthy receiuer as there is present bread and wyne to the sences and outward man as for any such preseÌ„ce of including and placing Christ I beleue not nor dare beleue Alph. I am sure you beleue Christes naturall body is circuÌ„scriptible And here he made much ado of the 2. natures of Christ how that the one is euery where the other is in his proper place demauÌ„ding such questions as no wise man would haue spent any time about At length because the Frier had forgotten to conclude Bradforde put him in mind of it and thus then at length he concluded how that because Christes bodye was circumscriptible concernyng the humayne nature in heauen therefore it was so in the bread Brad. How hangeth this together Euen as if you should say because you are here Ergo it must needes followe that you are at Rome For this you reason Because Christes bodye is in heauen Ergo it is in the Sacrament vnder the forme of bread which no wise man will graunt Alph. Why will you beleue nothing but that which is expressely spoken in the Scriptures Brad. Yes Syr I will beleue whatsoeuer you shall by demonstratian out of the Scripture declare vnto me Alph. He is obstinate quoth Alphonsus to his felow and then turning to Bradford sayd is not God able to do it Christ is able to doe it Ergo he doth it Brad. Yes but here the question is of Gods will and not of his power Alph. Why doth he not say playnely this is my body Brad. Yes and I deny not but that it is so to the fayth of the worthy receyuer Alph. To the fayth how is that Brad. Forsooth Syr as I haue no toung to expresse it so I know ye haue no eares to heare vnderstand it For fayth is more then man can vtter Alph. But I can tell all that I beleue Brad. You beleue not much then For if you beleue y e ioyes of heauen and beleue no more therof then you can tell you wil not yet desire to come thither For as the mind is more capable receiueable theÌ„ the mouth so it conceiueth more then toung can expresse Alph. Christ sayth it is his body Brad. And so say I after a certayne maner Alph. After a certayne maner that is Hoc est corpus meum Quodam modo Augustinus Epistola ad Bonifacium Argument As grace is in the water of baptisme so is the body in the Sacrament But grace is in the water by signification Ergo so is the body in the Sacrament A Popish distinction of Sacramentes after an other maner then it is in heauen Brad. S Augustine telleth it more playnely that it is christes body after the same maner as Circumcision was the couenaunt of God and the Sacrament of fayth is fayth or to make it more playne as baptisme and the water of baptisme is regeneration Alph. Uery well sayd Baptisme and the water therof is a Sacrament of Gods grace spirite in the water clensing the Baptised Brad. No Syr away w t your enclosing but this I graunt that after the same sort Christes bodye is in the breade on which sort the grace and spirit of God is in the water Alph. In water is Gods grace by signification Brad. So is the body in the bread in the Sacrament Alph. You are much deceiued in that you make no differeÌ„ce betwene the Sacramentes that be standers and the sacramentes that are transitory and passers by As for example the Sacrament of Order which you deny though S. Augustine affirme it it is a standerd although the ceremony be past But in Baptisme so soone as the bodye is washed the water ceaseth not to be a Sacrament Brad. Uery good and so it is in the Supper of the Lord no longer then it is in vse is it Christes Sacrament Here was the Fryer in a wonderfull rage and spake so high as often he had done before that the whole house rang agayne chaâ—ing with om and cho Hee hath a greate name of learning The Frier in a chafe but surely hee hath little pacience For if Bradford had bene any thing hote one house coulde not haue held them At the length hee commeth to this poynt that Bradford coulde not finde in the Scripture Baptisme and the Lordes Supper to beare any similitude together And here he triuÌ„phed before the conquest saying that these men would receiue nothing
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
of God Not that the action it selfe of beleeuing as it is a qualitie in man doeth so deserue but because it taketh that dignitie of the obiect For as I sayde in the acte of iustifying faith as it is an action in man is not to be considered alone but must euer go with his obiecte and taketh his vertue therof Like as the looking vp of the olde Israelites did not of it selfe procure any healthe vnto them but the promise made in the obiecte which was the brasen serpent whereupon they looked gaue them healthe by their looking vp Euen so after like sort are we saued by our faith and spirituall looking vp to the bodye of Christe crucified Which faith to define is this To beleeue Iesus Christe to be the sonne of the liuing God sent into thys worlde by hys death to satisfie for oure sinnes and so to receiue the same And thus much touching election and Faith with the order and explication of the causes necessary to be considered in our saluation Wherby may appeare howe farre the pretensed catholikes do swarne from the right mind of the scriptures For where the scriptures in declaring the causes of saluation do send vs only to faith as the onely condition whereby these causes haue their working these catholikes do quite leaue out faith and in stead thereof place in other conditions of doings merites wil workes pardons masses and especially auricular confession with penance and satisfaction for our sinnes c. And besides these letters aboue specified of M. Iohn Bradforde there hath come to our handes certaine other letters of his not long a goe sent by a certaine olde frende of the sayd Iohn Bradforde vnto vs. Which letters beyng written of him in former times before his trouble as they haue not bene yet printed nor seene abroade so I thought it not amisse to communicate the same to the châ—istian reader for the worthinesse of the matter and the goodnesse of the man which may redound I trust to no small fruite to him that with godly eyes shall aduise the same A letter of M. Bradford to father Trauers Minister of Blackeley THe aboundant grace and rich mercy of God in Christe our only sauiour and high bishop be increased in your heart thorow the liuely woorker of all goodnesse the holye spirite vntill the day of the Lorde c. I haue receiued youre two letters good father Trauers sithen y t I did wryte any vnto you whereof though honesty willeth to make an excuse yet truth biddeth me otherwise and sayeth it is better wyth shame to confesse the fault for therein is as a man mighte say halfe a deseruing of pardon then without shame to lie I might haue written vnto you twise notwythstanding in deede some businesse wherein I haue some thing bene occupied but yet I haue not Nowe the cause is because I woulde not And why woulde I not But because I coulde not I meane because my canning is taken away by sinne for my sinnes doe forbid goodnesse vnto me In dede if my sinning were of infirmitie there were good hope of recouerie of that which I haue lost But seeing both willing and knowing I haue too much yeelded and yet doe yeelde to my infirmities iustly I doe deserue that because I haue cast awaye and reiected the woord of the Lord behinde my backe that the Lord should reiecte me And because I would not haue blessing I am woorthye as Dauid sayeth that it be taken away from me I haue nowe at length experience that to bring a man foorth of Gods fauour is sooner seene when a man hath receiued all things abouÌ„dantly then when nede or the crosse pincheth Afore it pleased God to woorke the restitution you know what I meane and afore it pleased God to prouide for me as he hath done so that I can saye in nothing where any want is as pertaining to my body I was an other maner of man then nowe I am and yet Gods deserts haue otherwise bounden me But the scripture is true I haue aduanced my children Deut. 32. and nourished them but they haue contemned me I haue fedde them that they were fatte and grosse and they spurned agaynste me Perchaunce you will aske me wherein Oh father Trauers I warrante you this my stile in carnall and not in spirituall wryting doeth some thing shewe vnto you but as for it in comparison of other things is nothynge For where the life of man is such that either it paireth or ameÌ„deth as Paule sayeth the outwarde man is corrupted day by day and therefore except the inwarde man be renewed the shoe goeth awrie euery building in Christ doth grow to a holy temple as the wicked on the contrary parte shall proceede to worser 2. Tim. 3. 2. Tim. 3. I haue made a change farre otherwise in going backe than I thinke by letters I can perswade you wherein will you say For the first seconde and thirde and to be brief in all things As for an example Gods true feare is flowen away from me loue to my brethren is exiled from me faith is vtterly taken awaye In stead wherof is distrust doubtfulnes bearing rule Contempt of Gods honor of my brethreÌ„ raigning in stead of true feare an imagined feare accordinge to my brayne holding the principalitie For I extenuate sinne and I do not consider that in sinne which a Christian ought to consider that sinne being not forgeuen is such a thyng for the which God casteth his creature away as exaÌ„ples not only of Saule of Iudas of the Israelites which were beloued in deede yet for sinne are reiected but also of others on whome lately for my warning God hathe shewed the same do admonish me But it is but my pen which writes this for the wicked sayth Salomon when they come into the depth of their sinnes then they grow in securitye Prouerb 18. I am I caÌ„not tel what I feare but it is but blindly or els wold I awake otherwise then I do 2. Tim. 2 I feare me I say that I am intangled of the deuil after his desire Pray for me that the Lord would geue me repentance that I may escape out of his snares Alas the spirite of praier which before I haue felt plentifully is taken cleane away from me The Lorde be mercifull vnto me I am solde vnder sinne I am the bondslaue of sinne for whome I obey his seruaunt I am I am ashamed to speake ofte no I shame not at all for I haue forgot to blush I haue geuen ouer to wepe And truly I obey I obey I say mine owne coÌ„cupiscences namely in eating in drinking in iangling and idlenesse I will not speake of vaine glorie enuie disdaine hypocrisie desire of estimation selfeloue and who can tell all Is thys the rewarde thou renderest to GOD O Bradforde It is true yea to true thou knowst it O Lord for thy mercies sake pardon me In your letters you touch me home how that
iudgemeÌ„t vnto the godly and discrete reader Not forgetting yet by the way if that the report shoulde be true vpon so iust an occasion to charge that catholique clergy their wicked lawes with a more shameles tirannie vncharitable cruelty theÌ„ before For if they nothing stay theyr bloudy malice towards such as so willingly submit themselues vnto their mercies what fauour may the faithfull and constant professours of Christ looke for at their haÌ„ds I might here also aske of them how they folow the pitiful and louing admonitioÌ„ or rather precept of our Sauiour Christ whose true and only Church they so stoutly bragge to be who in the 17. chapt of S. Luke sayth Though thy brother sinne against thee seuen times in a day No mercy in the popes Church and seuen times in a day turne to thee saieng It repenteth me thou shalt forgiue him But what go I about to allure them vnto the folowing of the rule and counsaile of him vnto whose worde and Gospell they seeme most open and vtter enemies Wherefore not purposing to stay any longer thereupon I will leaue theÌ„ vnto the righteous reuengemeÌ„t of the Lord whereunto let vs now heere adioine the story of one Iohn Browne a good Martir of the Lord burnt at Ashford about this fourth yeare of King Henry the eight whose story heereunder foloweth ¶ Iohn Browne father to Richard Browne which Richard was in prison in Canterbury and should haue bene burned with two more besides himselfe the next day after the death of Queene Mary but by the proclaiming of Queene Elizabeth they escaped Ioh. Brown burned in Asheforde about the 4. yeare of king Henry 8. THe occasion of the first trouble of this Iohn Browne was by a priest sitting in Grauesend barge I. Brown being y e same time in the barge came sate hard by hym wherupon after certain coÌ„municatioÌ„ the Priest asked him doest thou know said he who I am thou sitst too neere me thou sitst on my clothes No sir said he I know not what you are I tell thee I am a Priest What sir are yee a Person or Uicar or a Ladies Chaplen No quoth he againe I am a soule priest I sing for a soule saith he Do ye so sir quoth the other that is well done I pray you sir quoth he where find you y e soule when you go to Masse I can not tel thee said the Priest I pray you where do you leaue it sir wheÌ„ the Masse is done I can not tell thee sayde the Priest Neither can you tell where you finde it when you go to Masse nor where you leaue it when the Masse is done how can you then haue the soule said he Go thy waies said y e Priest thou art an heretike and I will be euen with thee So at the landing the Priest taking w t hym Water More and William More two Gentlemen breethren rode straightwaies to the Archb. Warham wheruppon the said Iohn Browne within three daies after his wife being churched the same day Chilten of wey a Baily arrant and one Beare of Wilselborough with 2. of the Byshops seruantes set him vpon the horse and so carried him away he bringing in a messe of pottage to the boord to his guests was sent for and hys feete bound vnder his own horse so brought vp to Cant. neither his wife nor he nor any of his knowing whether he went nor whether he should And there continuing froÌ„ Lowsonday to y e friday before Whitsonday not knowing to his wife all this while where he was He was set in the stockes ouer night and on the morrow went to death and was burned at Ashford an 1517. The same night as he was in the stocks at Ashford where he his wâ—â—e dwelt his wife then hearing of him came sate by him al y e night before he should be burned to whom he declaring y e whole story how he was handled shewed told how y t he coulde not set his feete to the ground for they were burned to the bones and told her how by the two Bishops Warham Fisher his feet were heat vpon the whote coales burnt to the bones to make me said he to deny my Lord which I will neuer do for if I should deny my Lord in this world he would hereafter denie me I pray thee said he therefore good Elizabeth continue as thou hast begon and bring vp thy childreÌ„ vertuously in the feare of God so y e next day on Whitsonday eueÌ„ this godly Martir was burned StaÌ„ding at y e stake this praier he made holding vp his hands O Lord I yeeld me to thy grace Graunt me mercy for my trespasse Let neuer the feend my soule chase Lord I will bow and thou shalt beate Let neuer my soule come in hell heate Into thy hands I commend my spirit thou hast redeemed me O Lord of truth and so he ended Ex testimonio Aliciae Browne eius filiae cuius mariti nomen dicebatur strat in paâ—rochia S. Pulchri At the fire the said Chilten the Bayly Arrant bade cast in his children also for they would spring sayd he of hys ashes This blessed Martyr Iohn Browne had borne a fagot seauen yeares before in the daies of King Henry the 7. As it is the propertie of SathaÌ„ euer to malice the prosperous estate of the Saintes of God true professours of Christ so ceasseth he not continually to styrre vp his wicked meÌ„bers to the effectuall accomplishyng of that which his enuious nature so greedily desireth if not alwayes openly by colour of tyrannicall lawes yet at the leastwise by some subtill practise of secret murther Which thing doth most playnly appeare not onely in a great number of the blessed Martyrs of Christes Churche mentioned in this booke but also and especially in the discourse of this lameÌ„table history that now I haue in hand concernyng the secrete cruell murderyng of Richard Hunne whose story here consequently ensueth decerped and collected partly out of the Registers of London partly out of a Bill exhibited and denounced in the Parliament house ¶ The story of Richard Hunne THere was in the yeare of our Lord. Richard Hunne martir 1514. one Richard Hunne marchauÌ„t Taylour dwelling within the Citie of London freeman of the same who was esteemed during his lyfe worthely reputed and taken not onely for a man of true dealyng and good substaunce but also for a good Catholicke maÌ„ This Richard Hunne had a child at nourse in Middlesex in the Parish of S. Mary Matsilon which dyed Anno. 1514. by the occasion wherof one Thomas Drifield Clerke beyng Parson of the sayd Parish sued y e sayd Richard Hunne in the spirituall Court for a bearyng sheete which the sayd Thom. Drifield claymed vniustly to haue of the sayd Hunne for a mortuary for SteueÌ„ Hunne sonne of the sayd Richard Hunne which SteueÌ„ beyng at nourse in the sayd Parish dyed being of
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
in his handes with wyne water the patine the host all which thinges the sayd bysh which disgraded him tooke froÌ„ him saying we take away froÌ„ thee or coÌ„maund to be takeÌ„ froÌ„ thee all power to offer sacrifice vnto God to say Masse aswell for y e quicke as the dead Moreouer Priests annoynted fingers y e Bysh. scraped y e nayles of both his hands with a peece of glasse saying By this scrapyng we take away froÌ„ thee all power to sacrifice to coÌ„secrate to blesse which thou hast receiued by the annoyntyng of thy haÌ„ds Then he tooke from him the Chesille saying by good right we do dispoyle thee of this priestly ornameÌ„t The Chesile which signifieth charitie for certainly y u hast forsakeÌ„ the same all innocencie Then taking away the stole he sayd The Stole Thou hast vilanously reiected despised the signe of our Lord which is represented by this stole wherefore we take it away froÌ„ thee and make thee vnable to exercise and vse the office of Priesthood all other things apperteinyng to Priesthood The degradation of y e order of Priesthood beyng thus ended they proceeded to the order of Deacon The Gospell booke TheÌ„ the ministers gaue him the booke of the Gospels which the Bysh. tooke away saying we take away from thee all power to read y e Gospels in the Church of God for it apperteineth onely to such as are worthy After this he spoyled him of the Dalmatike which is the vesture that the DeacoÌ„s vse The Dalmatike saying we depriue thee of this Leuiticall order for somuch as thou hast not fulfilled thy ministerie office The Stole behinde his backe After this the bysh tooke away the stole froÌ„ behind his backe saying we iustly take away from thee the white stole which thou haddest receiued vndefiledly The Epistle booke which also thou oughtest to haue borne in the presence of our Lord and to the end that the people dedicate vnto the name of Christ may take by thee example we prohibite thee any more to exercise or vse the office of Deaconshyp Bennet and Collet Then they proceeded to the disgradyng of Subdeaconshyp taking away from him the booke of the Epistles his Subdeacons vesture deposed him from reading of the Epistles in the Church of God Exorcist Lectorship so orderly proceedyng vnto all the other orders disgraded him from the order of Benet and Collet from the order of Exorcist from the Lectorshyp and last of all froÌ„ the office of Doorekeeper taking froÌ„ him the keyes Dorekeper coÌ„maundyng him hereafter not to opeÌ„ or shut the Reuestry nor to ring any more belles in the Church That done The Church-dore keyes the bysh went forward to disgrade him from his first shauing takyng away his Surplice sayd vnto him by y e authoritie of God almighty the father the sonne the holy ghost by our authoritie we take from thee all Clerkely habite Ringing of Belles The Surplice and dispoyle thee of all ornament of religion Also we depose and disgrade thee of all order benefite priuilege of the Clergy as one vnworthy of that profession we commit thee to the seruitude ignominie of the secular estate The Popes Clergy accompteth the secular state ignominious seruile The royall signe of priesthoode TheÌ„ the Byshop tooke the sheeres and began to clyp his head saying in this maner we cast thee out as an vnthaÌ„kfull child of the Lordes heritage whereunto thou wast called and take away from thy head the crowne which is the royall signe of Priesthood through thine owne wickednesse and malice The Bishop also added these wordes that whiche thou hast song with thy mouth thou hast not beleeued with thy hart nor accomplished in worke wherefore we take from thee the office of singing in the Churche of God The disgrading thus ended the procurator fiscall of the Court and citie of Metz Singing in the Church required of the Notary an instrument or copie of the disgrading Then the ministers of the Bishop turned him out of his clerkely habite and put vpon him the apparell of a seculer man That done for so much as he which is disgraded Pope Inâ—ocent author of disgraâ—â—ng according to the institution of Pope Innocent the third ought to be deliuered vnto the seculer court the Bishop that disgraded him proceeded no further but said in this manner we pronounce that the seculer court shall receiue thee into their charge being thus disgraded of all clerkly honour and priuilege This done the Bishop after a certaine maner intreated the seculer Iudge for him Note here these persecutors how they will seeme outwardly to be lambes but inwardly are rauening Wolues sayeng My Lord Iudge we pray you as hartily as we can for the loue of God and the contemplatioÌ„ of tender pitie mercie and for y e respect of our praiers that you will not in any point do any thing that shal be hurtful vnto this miserable man or tending to his death or maiming of his body These thinges thus done the seculer Iudge of the towne of Uike confirming the foresaid sentence coÌ„demned the said maister Iohn Castellane to be burned quicke which death he suffred the xij day of Ianuary 1525. with such a constancie that not onely a great company of ignorant people were thereby drawne to the knowledge of the veritie but also a great number which had already some taste thereof were greatly confirmed by that his constant and valiant death * The burning of Iohn Castellane It would fill another volume to comprehend the actes stories of all them which in other countreys at the rising of the Gospell suffered for the same But praised be y e Lord euery Region almost hath his owne history writer which sufficiently hath discharged that part of duty as euery one in matters of his owne countrey is best acquainted wherfore I shall the lesse neede to ouerstraine my trauaile or to ouercharge this volume therwith Only it shall suffice me to collect iij. or iiij histories recorded by Oecolampadius and the rest to bring into a briefe table so returning to occupy my self w t our own domestical matters here done at home ¶ The history of a good pastour murthered for the preaching of the Gospell written by I. Oecolampadius IN the yeare of our Lord 1525. there was a certaine good and godly minister A good Priest for euill will who had coÌ„mitted something in the Commotion there rased by the rusticall clownes of the countrey which they said that knew him was but of small importance He because he had offended his prince before not with any fact or crime but with some word something sharply spoken was therefore condemned to be hanged After sentence was geuen there was a Gentleman of a cruell hart sent with a certaine troupe of men to apprehend the said priest and to hang him Who
Munchen in Bauaria THe viij day of February in the yeare of our saluation .1527 there happened a rare and maruellous example spectacle in the town of Munchen in Barauia which was this George Carpenter Martyr A certayne man named George Carpenter of Emeryng was there burnt When he was fette out of the pryson called Falken Tower and led before the Councell diuers Friers and Monkes followed him to instructe and teach him Whom he willed to tary at home not to folow him When he came before the Councel his offences were read conteyned in foure Articles First that he did not beleue that a Priest could forgeue a mans sinnes Articles layde against George Carpenter Secondly that he did not beleue that a man could call God out of heauen Thyrdly that he did not beleue that God was in the bread which the Priest hangeth ouer the aultar but that it was the bread of the Lord. Fourthly that he did not beleue that the very element of the water it selfe in Baptisme doth geue grace Which foure Articles he vtterly refused to recant Thē came vnto him a certayne Scholemaister of S. Peters in y e towne of Munchen George persuaded to recant saying my frend George doest thou not feare the death and punishmēt which thou must suffer If thou were let go wouldest thou return to thy wife and children Wherunto he aunswered If I were set at liberty whither should I rather go then to my Wyfe and well beloued children Then sayde the Schoolemayster reuoke your former sentence and opinion The loue of God prefered before wyfe chyldren and libertie and you shal be set at liberty Wherunto George answered my wife and my children are so dearely beloued vnto me that they can not bee bought from me for all the riches and possessions of the Duke of Bauaria but for the loue of my Lord God I will willingly forsake them When he was led vnto the place of execution the scholemayster spake vnto him agayne in the middest of the market place saying good George beleue in the Sacrament of the aultar The Sacrament a signe of the Lords bodie do not affirme it to be onely a signe Wherunto he aunswered I beleue this Sacrament to be a signe of the body of Iesus Christ offered vpon the Crosse for vs. Then sayde the Schoolemayster moreouer what doest thou meane Baptisme that thou doest so litle esteme Baptisme knowing that Christ suffered himselfe to be Baptised in Iordane Wherunto he answered and shewed what was the true vse of Baptisme and what was the end why Christ was Baptised in Iordane howe necessary it was that Christ should dye and suffer vpon the Crosse wherin onely standeth our saluation The same Christ sayde he will I confesse this daye before the whole world for he is my Sauiour and in him do I beleue After this came vnto him one Mayster Conrade Scheitter the Uicare of the cathedrall Church of our Lady in Munchen a preacher saying George if thou wilt not beleue the Sacrament yet put al thy trust in God and say I trust my cause to be good and true * Mark here these subtile Serpentes which whō they can not remoue thys good man from hys fayth they goe about to bryng hym in doubt thereof The aunsweres of George Carpenter to euerie particle of the Lordes prayer but if I should erre truely I woulde be sory and repent Whereunto George Carpenter aunswered God suffer me not to erre I besech hym Then sayd the Scholemayster vnto him doe not put the matter in that hasarde but chuse vnto you some good Christian brother Mayster Conrade or some other vnto whom thou mayst reuele thy hart not to confesse thy selfe but to take some godly counsell of him Wherunto he aunswered Nay not so for it would be to long Then maister Conrade began the Lordes Prayer Our Father which art in heauen Whereunto Carpenter aunswered truely thou art our Father and no other this day I trust to be with thee Then Mayster Conrade went forwarde with the prayer saying Halowed be thy name Carpenter aunswered O my God how little is thy name halowed in this world Then sayde Mayster Conrade Thy Kingdome come Carpenter aunswered let thy kingdome come this day vnto mee that I also may come vnto thy kingdome Then sayd Cōrade Thy will be done in earth as it is heauen Carpenter aunswered For this cause O Father am I now here that thy will might be fulfilled and not mine Then sayd Mayster Conrade Geue vs this day our dayly bread Carpenter aunsweared the onely liuing breade Iesu Christ shall be my food Then sayd Conrade And forgeue vs our trespasses as we forgeue them that trespasse agaynst vs. Carpenter aunswered with a willing mind do I forgeue all men both my frends and aduersaryes Then sayd Mayster Conrade And leade vs not into temptation but deliuer vs from all euill Wherunto Carpenter aunswered O my Lord without doubt thou shalt deliuer me for vppon thee onely haue I layde all my hope Then he began to rehearse the beliefe saying I beleue in God the Father almightye Carpenter aunswered O my God in thee alone doe I trust in thee onely is all my confidence and vpon no other creature albeit they haue gone about to force me otherwise In this maner he aunswered to euery word which his aunsweres if they shoulde be described at length would be to long This prayer ended the Scholemayster sayd vnto him doest thou beleue so truely and cōstantly in thy Lord and God with thy hart as thou doest chearefullye seeme to confesse him with thy mouth Hereunto he aunswered The hartie confession of George Carpenter Luke 12. Whatsoeuer a man loueth aboue God that he maketh his Idoll George Carpenter Carpenter refuseth to be prayed for after his death It were a very hard matter for me if that I which am here ready to suffer death shoulde not beleue that with my hart whiche I openlye professe with my mouth For I knewe before that I muste suffer persecutiō if I would cleaue vnto Christ who saith where as thy hart is there also is thy treasure and whatsoeuer thing a man doth fixe in his hart to loue aboue God that he maketh his Idoll Thē sayd mayster Conrade vnto him George doest thou thinke it necessary after thy death that any man should pray for thee or say Masse for thee He aunswered so lōg as the soule is ioyned to the body pray God for me that he wil geue me grace and pacience with al humility to suffer the paynes of death with a true Christian fayth but when the soule is separate from the body then haue I no more need of your prayers When as the hangman should bind him to the ladder he preached much vnto the people Then he was desired by certaine Christian brethren that as soone as he was cast into the fire he should geue some signe or token what his faith or beliefe was To whom
French church set vp in Meaux For theyr minister they chose Peter Clerke First they beginning with 20. or 30 did grow in short time to 3. or 4. hundreth Wherupon the matter being knowne to the Senate of Paris the chamber was besette where they were and they taken Of whom 62. men and weomen were boūd brought to Paris singing psalmes especially y e psal 79. To these it was chiefly obiected that they beeing laye men would minister the sacrament of the body bloud of the Lord. Of these 62.14 chiefly did stand fast which were condemned and rackt to confesse moe of theyr fellowes but they vttered none the rest wer scourged and banished the country These 14. were sent to sondrye Monasteries to be conuerted but y t woulde not be Then they beyng sent in a cart to Melda or Meaux to be burned by the waye three myles from Paris a certayne Weauer called Couberon by chaunce meeting them cryed to them a loud bidding them be of good cheare and to cleane fast to the Lord Who also was taken and bounde with them in the cart Cōming to the place of execution which was before Mangins house it was told them that they which would be confessed shuld not haue their tongues cut out Ex Lud. the other shuld Of whom vii there were whiche to saue theyr tongues confessed other vii would not Of the first was Stephen Mangin who hauing his tongue first cut notwithstanding spake so that he might be vnderstande saying thrise The Lordes name be blessed As they were in burning Rab. Lib. 6. Note how God maketh these aduersaries with their owne song to praise the sacrifice of these holie Martyrs against theyr willes the people sunge psalmes The priests seing that would also sing their songes * O Salutaris hostia id est O wholesome sacrifice is a song which the Papists vse in prayse of the sacrifice of their Masse O Salutaris hostia and Salue regina while the sacrifice of these holy martyrs were finished Their wiues being compelled to see their husbandes in tormentes were after put in prison from whence they being promised to be let go if they would say that theyr husbands were damned refused so to say Iohn Andre bookseller promotour Doctours Sorbonists M. Nicolas Clerici Doctour of Diuinitie Doctour Iohn Picard Doctour Nicolas Maillaird Peter Chapot At Paris An. 1546. Peter Chapot first was a correcter to a Printer in Paris After he had bene at Geneua to do good to the Church of Christ lyke a good man he came with bookes of holye scripture into France and dispersed them abroad vnto the faythfull Which great zeale of his caused hym to be apprehended of I. Andre which was the common Promotor to Liset the President to the Sorbonistes This good Chapot being taken and brought before the Commissaries rendered promptly accompt of hys faith vnto whom he exhibited a supplication or writing wherein hee learnedly informed y e Iudges to do their office vprightly Then were iii. Doctours of Sorbone assigned Nicholas Clerici Iohn Picard and Nicholas Maillard to dispute w t hym Who when they could finde no aduantage but rather shame at hys hands they waxed angry with the Iudges for letting them dispute with hereticks This done the Iudges consulting together vpon hys condemnation could not agree so that Chapot as it seemed might haue escaped had not a wicked person the reporter of the proces sought wrought his condemnation whiche condemnation was at length concluded thus that he shoulde be burned quicke onely the cuttynng of hys tongue was pardoned The Doctour appoynted to be at his execution was Mallaird wyth whome he was greatly encombred For this Fryer called vppon hym still not to speake to the people but hee desired hym that he might pray Then he bad hym praye to oure Lady confesse her to be his Aduocate He confessed y t she was a blessed Uirgine recited the Lords prayer and the Creed and was about to speake of y e Masse but Maillard woulde not let hym making hast to hys execution said vnles he would say Aue Maria he should be burnt quicke Then Chapot prayed O Iesu sonne of Dauid haue mercy vppon me Maillard then bad hym say Iesus Maria and so hee should be strangled Chapot agayn excused that he was so weake he could not speake Say sayd Maillard Iesus Maria or els thou shalt be burned quicke As Chapot was thus striuing with the Fryer sodeinly as it happened Iesus Maria To geue neuer so litle to the aduersaries is a great matter escaped out of hys mouth But he by and by repressing hymselfe O god sayde he what haue I done Pardon mee O Lorde to thee onely haue I sinned Then Maillard commaunded the corde to be pluckt about hys necke to strangle hym notwithstanding yet he felt somthing the fire After all thynges done Maillard all full of anger went to the counsayle house The cutting of tongues howe and by whom it came in France called La chamber Ardante declaring what an vprore had there almost happened amongst the people saying that he would complayne vpon the Iudges for suffering those heretickes to haue theyr tongues Whereupon immediately a decree was made that all which were to be burned vnles they recanted at the fire shoulde haue theyr tongues cut of Whiche lawe dilligently afterwarde was obserued Ex Ioan. Crisp. Lib. 6. M. Peter Liset Presidēt of the counsayle of Paris Saintinus Niuet At Paris An. 1546. After the burning of those 14. whose names bee described before this Saintinus which was a lame criple with hys wife remoued out of Meaux to Moutbeliard wher when he had continued a while in safe liberty of religion and saw hymselfe there to doe no good but to bee a burden to the Church cast in his mind to returne home to Meaux agayn so did Where at last as hee was selling certayn small wares in y e fayre hee was there knowne and apprehended Whereof whē information was geuen hee being examined at the first confessed all and more thē they were willing to heare In the tyme of this Inquisition as they were examining hym of certayn points of Religion and asked him whither he would stand to that he sayd or not he gaue this aunswere agayne worthye to be registred in all mens hartes saying And I aske you agayne Lorde Iudges dare you be so bold to deny that is so playn and manifest by the open wordes of the Scripture So little regard had he to saue hys owne lyfe that he desired the Iudges both at Meaux and at Paris for Gods sake that they would rather take care of their owne liues and soules and to consider howe muche innocēt bloud they spilled dayly in fighting against Christ Iesus and his Gospell At last being brought to Paris through the meanes of M. Peter Liset a great persecutour for that they of Meaux thoulde take by hym no incouragement there he was deteyned and suffered hys
c. began thus to reason The Fryer God vnderstandeth al tongues and the church of Rome hath prescribed this forme of praying Prayiâ—â— strauâ—â—â— tongâ—â— receiuing the same from the auncient churche and the fathers which vsed then to pray in Latine And if anye tongue be to be obserued in prayer one more then an other why is it not as good to pray in the Latyn tongue as to pray in the Frencch The Martyr My meaning is not to exclude any kynd of language from prayer whether it be in y e Latine Greek Hebrue or any other so that the same be vnderstanded and may edifie the hearers The Fryer When Christ entred the Citty of Hierusalem the people cryed lauding hym with Osanna filio Dauid and yet vnderstood they not what they sayd as Hierome writeth The Martyr It may be that Hierome so writeth howe they vnderstoode not the propheticall meaning or the accomplishment of these wordes vpon Christes comming but that they vnderstood not the phrase of that speache or language whiche they spake speaking in theyr owne language Hierome doth not deny Then the Fryer declaring that he was no fit parson to expound the Scriptures being in the Latine tongue inferred the authorities of Counsels and doctors testimonies of men which semed to moue the officer not a little who then charging hym with many thinges The Sacâ—â—â—ment Iohn 6. as with wordes spoken in contempt of the virgin Mary and of the Sayntes also wyth rebellion agaynst princes and kinges came at laste to the matter of the Sacrament and demaunded thus Inquisitour Doest thou beleue the holy host whiche the priest doth consecrate at the masse or no The Martyr I beleue neyther the host nor any such consecration Inquisitour Why doest thou not beleue the holy Sacrament of the aultar ordayned of Christ Iesus hymselfe The Martyr Touching the sacrament of the Lordes supper I beleue that when soeuer we vse the same accordyng to the presentation of S. Paule we are refreshed spiritually with the body and bloud of our Lord Iesus Christ who is the true spirituall meate and drinke of our soules The Fryer The Fryer then inferred the wordes of S. Ioh. Gospell saying My flesh is meate in deede c. and sayd that the Doctors of the church had decided that matter already and had approued the masse to be an holy memory of the death and passion of our Lord Iesus Christ. The Martyr The sacrament of the supper I beleeue to be ordeined of the Lord for a memoriall of his death for a styrryng vpp of our thankes geuing to hym In whiche Sacrament we haue nothing to offer vp to hym but doe receiue with all thankesgeuing the benefites offered of God to vs most aboundantly in Christ Iesus hys sonne And thus the Aduocate with the Fryer biddyng the Notary to write the wordes that he had spoken departed Who after eyght dayes beyng accompanied with the sayd Franciscan and other fryers moe of the Dominickes sent for the sayde Richard Feurus agayne to hys house and thus began to enquire Inquisitour Doest thou beleue any purgatory The Martyr Purgatory I beleue that Christ with hys precious bloude hath made an end of all purgatory and purgation of our sinnes Inquisitour And doest thou thinke then there is no place after this life where soules of men departed remayne so long til they haue made satisfaction for their sins The Martyr No but I acknowledge one satisfaction once made for the sins of all men by the bloude sacrifice of Iesus Christ our Lord which is the propitiation and purgation for the sinnes of the whole world The Fryer Math. 18. In the xviij chap. of S. Math. Christ speaketh by way oâ— a parable or similitude of a certayne cruell seruaunt who because he would not forgeue hys fellow â—eruaunt was cast in prison and saith That he shall not come out from thence before he hath payde the vttermost farthing By the which similitude is signified vnto vs a certayn middle place which is left for satisfaction to be made after this lyfe for sinnes The Martyr First the satisfaction for our sinnes by the death of Christ Satisfaction for sinnes Math. 11. Ioh. 10. Ioh. 13. Apoc. 13. Luke 23. is playne and euident in the scriptures as in these places Come to me all you that labour and be burdened and I will refresh you Math. 11. I am the doore he that entreth by me shal be saued Iohn 10. I am the waye veritie and lyfe Iohn 13. Blessed be they that dye in the Lord for they rest from theyr labours Apoc. 13. Also to y â— thiefe which hanged with the Lorde it was sayde This day thou shalt be with mee in paradise c. Secondly as touching this similitude it hath no other demonstration but to admonishe vs of our duetye in shewing charitie and forgeuing one an other which vâ—â—es we do there is no mercye to be looked for at the handes of God The Fryer If this be true that you say then it should folow that there is neyther purgatory Limbus nor anye Limbus whiche were agaynst our Christian fayth and oure Crede which sayth He descended into hell c.. The Deputy Doest thou not beleue there is a Limbus The Martyr Neither doe I beleue to be any suche place ney-doth the scripture therof make any mention The Fryer Where were the old fathers then before the death of Christ The Martyr In lyfe I say eternall which they looked for beyng promised before to Adam Abraham and the Patriarches in the seede to come The Deputy Then the Deputy what saith he doest thou beleue that the pope hath any power The Martyr Yea verily The Deputy The power of the pope Doest thou beleeue that the pope as the vicar of Iesu Christ can here bynde and loose The Martyr That I doe not beleue The Deputy How then doest thou vnderstand the power of the pope The Martyr I vnderstand the power of the pope so as sainct Paul declareth .ij. Thess. saying That because the worlde refused to receiue the loue of the truth vnto saluation therefore God hath geuen to Satan and to hys ministers power of illusions and erroures that men shoulde beleeue lyes and set vp to themselues pastors and teachers suche as they deserue The Fryer Christes vicar in earth Christ gaue to S. Peter power to bynde loose whose successour and vicar of Christ is the pope for the gouernment of the church that it might haue one head in the world as it hath in heauen And though the Pastors doe not liue according to y e word which they preach yet their doctrine is not therefore to be refused as Christ teacheth Math. 23. Math. 23. The Martyr If the pope and hys adherents would preach the word purely sincerely admixing no other inuentions of theyr own nor obtruding laws of theyr own deuising I would then imbrace their doctrine how soeuer their lyfe were to the
when hee knew that he had flatly renounced Christ and hys worde he sayde vnto hym O vnhappy and more then miserable Philbert prophecieth is it possible for you to be so folish as for sauing of a few dayes which you haue to liue by the course of nature so to start awaye and to denye y e truth Know you therfore that although you haue by your foolishnes auoyded y e corporall fire yet your life shal be neuer the longer for you shall dye before me and God shal not geue you the grace that it shal be for hys cause and you shal be an example to al Apostates The marueilous iudgement of God against Apostates He had no sooner ended hys talke but the priest goyng out of prison was slayne by two gentlemen which had a quarrell to him Wherof when M. Philbert had heard he affirmed that he knewe of no such thing before but spake as pleased God to guyd hys tongue Wherupon immediately he made an exhortation of the prouidence of God which by the occason hereof moued the hartes of many and conuerted them vnto God At last the foresayd Philbert after hys condemnation was had to the place of his martyrdome before the palace and as he was exhorting the people to the intent hys wordes shoulde not be heard the trumpets blew without ceasing Trumpets blowen to stoppe the hearing of Philbert And so being fastened to y e post this holy martyr praying exhortyng the people was strangled and hys bodye wyth fire consumed on palme sunday euen Ex Gal. hist. Crisp. lib. 6. Ripet a Secretary Anthony Eschaux Baily The kinges Procurator Micholas Startorius At Ost by Piedmont An. 1557. Nicolaus Startorius of the age of 26. yeres borne in Piedmont came to the partes of Chamberye in Lent Nicolas Startorius martyr where a certayn warden of the Fryers in the towne of Oste had preched on good friday vpon the passion The reporte of which Sermon being recited to this Sartorius by one that heard him Sartorius reprehended the errour and blasphemyes thereof whiche were agaynst the holye scriptures Shortly after the party that told hym went to a Secretarye named Ripet who couertly came to entrap Nicholas demaunding him of the Friers Sermon And did not our Preacher sayd he preach well No sayde Nicholas but he lyed falsely Ripet entring further w t him demaunded And do not you beleue the body of the Lord to be in the hoste to whom Nicholas then aunswered agayne that to be agaynst our Creed which sayth that he ascended vp and sitteth c. Incontinent Ripet went to the Frier and his companions to cause him to be apprehended The frendes of Nicolas perceiuing the daunger willed him to auoyde and saue himselfe and also accompanyed him out of the town about the space of three leagues Then was great pursute made after him to al quarters who at length was taken at the towne of S. Remy at the foot of the mountaine of great S. Bernard where he was examined before Anthony Eschaux Bailife of the towne and other iustices before whom he aunswered with great boldnesse for hys fayth Then they brought him to the racke when the Sergeant refused to draw the corde the Bayliffe himselfe the Receiuer with a Canon did rack him with theyr owne handes Notwithstanding that the Lordes of Berne wrote for him to the towne of Ost requiring to haue theyr owne subiect deliuered vnto them they hastened the execution and pronounced sentence that he should be burned Which sentence he receiued with such constancy that neither the kinges receiuer nor all the other enemies coulde diuert him from the truth of the Gospell which he manfully mainteined while any spirit remayned in his bodye Ex Ioan. Crisp lib. 6. The accusers be not named in the story A broderer of Tours Martyr George Tardif George Tardif Martyr with one of Tours a Broderer Nicholas a Shomaker of Ienuile At Tours An. 1558. At Ienuile An. 1558. The Printer of the story of the french martyrs named Crispine among othermoe maketh also memoriall of George Tardif a Broderer of Tours and Nicholas of Ienuile declaring that all these three together were in prison and afterward were disseuered to suffer in sundry places one from the other of whome first George Tardife was executed in Sens. The Broderer of Tours as hee was comming with 5. or 6. other out of a woode beyng at prayer was taken and thereupon examined Before hee shoulde bee examined he desired the Iudges that hee myght praye Which being graunted after his prayer made wherein he prayed for the Iudges for the king and all estates for the necessity of all Christes Sayntes he aunswered for himselfe with such grace and modestye that the hartes of many were broken vnto the sheddyng of teares seeking as it seemed nothing els but hys deliueraunce Notwithstanding he at last was sent vnto Tours and there was crowned with martyrdome The third which was Nicolas being but young of yeares and newly come from Geneua Nicolas of Ienuile Martyr to his coūtrey for certayne money by meanes of a Lady there dwelling was caused to be apprehended When he was condemned and set in the cart his Father comming with a staffe would haue beaten him but the officers not suffering it would haue stroken the olde man The sonne crying to the Officers desired them to let his father alone saying that his father had power ouer him to doe with him what he would and so going to the place where he should suffer hauyng a balle of yron put in his mouth he was brought at length to the fire in the towne of Ienuile where he paciently tooke his death and Martyrdome an 1558. Ex Typogra Crisp. Lib. 6. The Priestes of the College of plessis The doctors of Sorbone Doctor Democrates Cenalis Bishop of Auranches Martine the kinges Attorney The Cardinall of Lorrane Maillardus Henry the secōd frēch king The congregation of Paris persecuted to the number of three or foure hundreth At Paris An. 1558. AN. 1558. Sept. 4. a company of the faythfull to the nūber of 3. or 4. hundred wer together conuented at Paris in a certē house hauing before it y e college of Plessis in the strete of S. Iames behinde it A terrible persecution at Paris against the Cōgregation the college of Sorbone Who ther assembled in the beginning of the night to the intent to communicate togeather the Lordes supper but incontinēt that was discouered by certeyne Priestes of Plessis who gathering together suche as were of that faction came to beset the house and made an outcrye that the watch mighte come and take them so that in short time almost all the city of Paris was vp in armor thinking some conspiracy to haue bene in y e city Who then following the noyse perceiuing that they were Lutheranes a greate part of thē were in extreme rage furiouslye seeking to haue theyr bloud and
you and all such as are of your company simply name the Lord without putting to y e pronoune our So may the deuils well call the Lord and tremble before his face The Martyr The deuils call the Lord in such sort as the phariseis did when they brought the adoulteresse before him and called him Mayster yet neither attended they to his doctrine nor intended to be his disciples Whose case I trust is nothing like to ours whiche know and confesse as we speake him to be the true Lord with all our hart so as true Christians ought to do The Doctor I know you hold well the church to be where y e word is truely preached The church and the Sacramentes syncerely ministred according as they are lefte of Christ and his Apostles The Martyr That do I beleue and in that will I liue and dye The Doctor Doe not you beleue that whosoeuer is wythout that church cannot obteine remission of his sinnes The Martyr Who soeuer doth separate himself froÌ„ that church to make either sect part or deuision cannot obteyne as you say The Doctor Now let vs coÌ„sider two churches the one wherin the word is rightly preached and Sacraments administred accordingly as they be left vnto vs 2. Churches The other wherin the word Sacramentes be vsed contraryly Which of these two ought we to beleue The Martyr The first The Doctor Well sayd Next is now to speake of the gifts geuen to the sayd Church as the power of the keyes confession for remission of sinnes after we be confessed to a Priest Also we must beleue the vij Sacramentes in the same Church truely administred as they be here in the Churches of Paris where the Sacrament of the aultar is ministred and the Gospell truely preached The Martyr Syr now you begin to halt As for my part I do not receiue in the Church moe then 2. Sacramentes which be instituted in the same for the whole coÌ„munalty of Christians Power of the keyes And as concerning the power of the keyes and your confessioÌ„ I beleue that for remission of our sinnes we ought to go to none other but onely to God as we read 1. Iohn 1. Confession If we confesse our sinnes God is faythfull and iust to pardon our offences and he will purge vs from all our iniquityes c. Also in the Prophet Dauid Psal. 19. and 32. I haue opened my sinne vnto thee c. The Doctor Should I not beleue that Christ in the time of his Apostles gaue to them power to remit sinnes The Martyr The power that Christ gaue to his Apostles if it be well considered is nothing disagreyng to my saying And therefore I beganne to say whiche here I confesse that the Lord gaue to his Apostles to preach the woord and so to remitte sinnes by the same woord The Doctor Do you then deny auriculer confession The Martyr Yea verily I do The Doctor Ought we to pray to Sayntes The Martyr I beleue no. The Doctor Tell me that I shall aske Iesus Christ beinge here vpon the earth was he not then as well sufficient to heare the whole world to be intercessour for all as he is now The Martyr Yes The Doctor But we finde that when he was here on earth Intercession of Saintes his Apostles made intercession for the people why may they not do the same as well now also The Martyr So long as they were in the world they exercised theyr ministery and prayed one for an other as needing humayne succours together but now they beyng in Paradise all theyr prayer that they make is this that they wish that they which be yet on earth may attayne to theyr felicitie but to obtein any thing at the fathers hand we must haue our recourse onely to his sonne The Doctor If one man haue such charge to pray for another may not he then be called an intercessor The Martyr I graunt The Doctor Well then you say there is but one intercessour Wherupon I inferre that I being bound to pray for an other neede not nowe to goe to Iesus Christe to haue him an intercessor but to God alone setting Iesus Christ apart and so ought we verily to beleue The Martyr You vnderstand not sir that if God doe not behold vs in the face of his owne welbeloued sonne then shall we neuer be able to stand in his sight For if he shall looke vpon vs he can see nothing but sin And if the heaueÌ„s be not pure in his eyes what shal be thought then of man so abhominable and vnprofitable which drinketh iniquitie like water as Iob doth say Then the other Fryer seeing hys fellowe to haue nothing to aunswere to this inferred as followeth The Doctor Nay my friend as touching the great mercy of God Note this blasphemous doctrine which maketh saints equall intercessours with Christ let that stand and now to speake of our selues this we know that god is not displeased with them which haue their recourse vnto hys sayntes The Martyr Syr we must do not aâ—â—er our owne willes but according to that which God willeth and commandeth For this is the trust that we haue in him that if wee demaund any thing after his will he will heare vs. 1. Ioh. 5. The Doctor As no man commeth to the presence of an earthly king or prince without meanes made by some about him so or rather much more to the heauenly king aboue c. The Martyr To this earthly example I will aunswere wyth an other heauenly example of the prodigall son who sought no other meanes to obtayn his fathers grace but came to the father himselfe Then they came to speake of adoration which the sayd Rebezies disproued by the scriptures Worshipping of saintes Act. 10.13.14 Apoc. 19 22. Heb. 10.14.12 Where is to be noted that where the martyr alledged the 12. to the Heb. the Doctors aunswered that it was the 11. chap. when the place in deed is neither in the 11. nor in the 12. But in the 14. chap. of of the Actes So well seene were these Doctors in their diuinitie The Doctor Touching the masse what say you Beleeue you not that when the priest hath consecrated the hoste The presence of Christ in the hoste our Lord is there as well and in as ample sorte as he was hanging vpon the crosse The Martyr No verily But I beleeue that Iesus Christ is sitting at the right hand of his father as appeareth Heb. 10.1 Cor. 15. Colos. 3. and therefore to make short with you I holde your masse for none other Masse but for a false and a counterfeyted seruice set vp by sathan and retayned by his ministers by the which you do anhilate the precious bloud of Christ hys oblation once made of his owne body you know right well that the same is sufficient and ought not to be reiterated The Doctor You deceiue your selues in the word reiteration for we do
and poyntes thereto belonging testified not by some sayes by heareseyes as M. More vseth but truely witnessed Doct. Parker Archb. of Canterbury present witnesse at the burning of Bilney and faythfully recordeth by one who as in a place and degree surmounteth the estate of M. More though he were Lord Chauncellour so beyng also both a spirituall person and there present the same time comming for the same purpose the day before to see his burning was a present beholder of things there done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Martyrdom whose credite I am sure will counterpease with the credite of M. More The order of which martyrdome was this as followeth Thomas Bilney after his examination and condemnation before Doct. Pelles Doctour of law and ChauÌ„cellour first was degraded by Suffragan Underwoode according to the custome of ther popishe maner by the assistaunce of all the Fryers and Doctours of the same sute Whiche done he was immediately committed to the â—aye power and to the two Sheriffes of the Cittie of whome Thomas Necton was one This Tho. Necton was Bilneys speciall good frend and sory to accept hym to such execution as followed But such was the tyrannye of y e tyme and dread of the Chauncellour and Fryers that he coulde no otherwise doe but needes must receiue him Who notwithstanding as he could not beare in his conscience himselfe to be present at hys death so for the time that he was in hys custody hee caused hym to be more friendly looked vnto and more holesomely kept concerning his dyet then he was before A description of the godly constancy of Thomas Bilney who being in prison oftentimes prooued the fire with his finger The Saterday next following when the Officers of execution as the maner is with their gleaues and halbardes were ready to receaue hym and to leade him to the place of execution without the Citty gate called Byshops gate in a low valley commonly called the Lollards pit vnder S. Leonards hyl enuironed about with great hylles whiche place was chosen for the peoples quiet sitting to see the executioÌ„ at the comming forth of the sayd Thomas Bilney out of the prison doore Constant Bilney exhorted to constancye one of hys frendes came to hym with few wordes as he durst spake to hym prayed him in Gods behalfe to be constant and to take his death as paciently as he could Whereunto the sayd Bilney aunswered with a quyet and milde countenance Ye see when the Mariner is entred hys shyp to sayle on the troublous Sea how he for a while is tossed in the byllowes of y e same but yet in hope that he shall once come to the quyet hauen he beareth in better comforte the perils whiche he feeleth So am I now toward this sayling what soeuer storms I shall feele yet shortly after shall my ship be in the haueÌ„ as I doubt not therof by the grace of God desiring you to help me w t your prayers to the same effect And so he going forth in the streetes geuing much almes by the way by the handes of one of his frendes accompanyed with one D. Warner Doct. of Diuinity and parson of WintertoÌ„ whom he did chuse as his olde acquayntaunce to be with him for his ghostly comfort came at the last to the place of execution and ascended downe from the hill to the same apparelled in a lay mans gowne with his sleues hanging downe his armes out his heare being pitiously mangled at his degradation a litle single body in person but alwaies of a good vpright countenaunce and drew neare to the stake prepared somewhat tarying the preparation of the fyre he desired that he might speak some wordes to the people and there standing thus he sayd Good people I am come hyther to dye and borne I was to liue vnder that condition naturally to dye againe and that ye might testify that I depart out of this present life as a true Christian man in a right beliefe towardes almighty God I will rehearse vnto you in a fast fayth the Articles of my Creede and then began to rehearse them in order as they be in the common Creede with oft eleuating his eyes and handes to almighty God and at the Article of Christes incarnatioÌ„ hauing a litle meditation in himselfe comming to the word Crucified he humbly bowed himselfe and made great reuerence and then proceeding in the Articles and comming to these wordes I beleue the Catholicke Church there he paused and spake these wordes Good people I must here confesse to haue offended the Church in preaching once agaynst the prohibition of the same at a poore Cure belonging to Trinity hall in Cambrige where I was felow Tho Bilney pâ—t to death 〈…〉 earnestly intreated thereunto by the Curate and other good people of the parish shewing that they had no Sermon there of loÌ„ng time before so in my conscieÌ„ce moued I did make a poore collation vnto them and therby ranne into the disobedience of certaine authority in the Church by whom I was prohibited howbeit I trust at the generall day charity that moued me to this acte shall beare me out at y e iudgement seat of God M. More proued a lyer by witnes present at Bilneys death so he proceeded on without any maner of wordes of recantation or charging any man for procuring him to his deth This once done he put of his gowne and went to the stake and kneelyng vpon a litle ledge comming out of the stake wheron he should afterward stand to be better sene he made his priuate prayer w t such earnest eleuation of his eyes and handes to heauen and in so good quiet behauior that he seemed not much to coÌ„sider the terror of his death and ended at the last Tho. Bilney praying at the stake Psal. 143. his priuate prayers with the 143. Psalme beginning Domine exaudi orationem meam auribus percipe obsecrationem meam c. That is Heare my prayer O Lord consider my desire the next verse he repeated in deepe meditation thrise Et ne intres in iudicium cum seruo tuo Domine i. And enter not into iudgement with thy seruaunt for in thy sight shall no man liuing be iustified and so finishing that Psalme he ended his priuate prayers After that he turned himselfe to the officers asking theÌ„ if they were ready and they answered yea Whereupon he put of his iacket and doublet and stoode in his hose shirt and went vnto the stake standing vpon that ledge and the chayne was cast about him and standing theron the sayd D. Warner came to him to bid him farewell D. Warner taking his faâ—ewell of Tho. Bilney which spake but few wordes for weeping Upon whom the sayd Tho. Bilney did most gently smile inclined his body to speak to him a few wordes of thankes and the last were these O Maister Doctor Pasce gregem
wolues were so prosperous y t then there were but few theeues yea theft was at that tyme so rare that Caesar was not compelled to make penalty of death vpon felony as your grace may well perceiue in his institutes There was also at that time but few poore people and yet thei did not begge The cause of so many beggâ—â—s theeues and idle people in England but there was geuen them enough vnasked for there was at that time none of these rauenous wolues to aske it from them as it appeareth in the Actes of the Apostles Is it any maruell though there be now so many beggers theues and â—ole people Nay truely What remedy make lawes agaynst them I am in doubt whether ye be able The popeâ— clergy stronger in Parliâ—mente â—hen 〈◊〉 as hath appeared by thâ—ir cruell lawes against the poore Gospellers Are they not stronger in your owne Parliament house then your selfe What a number of Bishops Abbots and Priors are Lordes of your Parliament Are not all the learned men of your realme in fee with them to speake in your Parliament house for them agaynst your crowne dignity and common wealth of your realme a few of your owne learned Counsell onely excepted What lawe can be made agaynst them that may bee auayleable Who is hee though he be greued neuer so sore that for the murther of his auncester No lawe nor remedye against the clergie rauishmeÌ„t of his wife of his daughter robbery trespasse manne debt or any other offence dare lay it to theyr charge by any way of action and if he do then is he by and by by theyr wyknes accused of heresy yea they will so handle him ere he passe that except he will beare a Fagot for theyr pleasure he shal be excommunicate then be all his actions dashed So captiue are your lawes vnto them that no man whom they list to excommunicate All lawes and actions captiue 〈◊〉 the clergy men may be admitted to sue any actioÌ„ in any of your Courts If any man in your Sessions dare be so hardy to indite a Priest of any such crime he hath ere the yeare go out such a yoake of heresye layd in his necke that it maketh him wish that he had not done it Your grace may see what a worke there is in LondoÌ„ Of Richard Hunne read before pag. 806 how the Bishop rageth for inditing of certayne Curates of extortion incontineÌ„cy the last yere in the Wardmote quest Had not Richard Hunne commenced action of Premunire against a Priest he had bene yet aliue and no heretick at all but an honest man Did not diuers of your noble progenitors The statute of Mortmayne seeyng theyr crowne and dignity runne into ruine and to be thus craftily translated into the handes of this mischieuous generatioÌ„ make diuers statutes for the reformation thereof among which the statute of Mortmayne was one to the intent that after that time they should haue no more geuen vnto them But what auayled it haue they not gotten into theyr handes more landes since theÌ„ any Duke in England hath Halfe the profite of the realme in the clergies handes the statute notwithstandyng Yea haue they not for all that translated into theyr handes from your grace halfe your kingdome throughly the onely name remayning to you for your auÌ„ceters sake So you haue the name and they the profit Yea I feare if I should wey all thinges to the vttermost they would also take the name vnto them and of one kingdome make twayne the spirituall kingdome as they call it for they will be named first and your temporall kingdome And which of these 2. kingdoms suppose you is like to ouergrow the other yea to put y e other cleare out of memory Truly the kingdome of the bloudsuppers for to them is geuen daily out of your kingdome and that that is once geuen them commeth neuer from them agayne Such lawes haue they that none of them may neither geue nor sell nothing What law can be made so strong agaynst theÌ„ that they either with mony or els with other pollicy will not breake or sette at nought What kingdome can endure that euer geueth thus froÌ„ him and receiueth nothing agayne Oh how all the substaunce of your realme your sword power crowne dignity obedience of your people runneth headlong into the insatiable whirlepole of these gredy goulfes to be swallowed and deuoured Neither haue they any other colour to gather these yearely exactions into their handes The most good that the Popes clergye doth in England is to pray 〈◊〉 soules out of Purgatorye but that they say they pray for vs to God to deliuer our soules out of the paynes of Purgatory without whose prayer they say or at least without the Popes pardon we coulde neuer be deliuered thence Which if it be true then it is good reason that we geue theÌ„ all these things although it were a huÌ„dred times as much But there be many men of great litterature and iudgement that for the loue they haue vnto the trueth and vnto the common wealth haue not feared to put theÌ„selues into the greatest infamy that may be in abiection of all the world yea in peril of death to declare theyr opinion in this matter which is that there is no Purgatory but that it is a thing inuented by the couetousnes of the spiritualty Purgatory denyed onely to translate all kingdomes from other princes vnto theÌ„ and that there is not one word spokeÌ„ of it in all holy Scripture They say also that if there were a Purgatory and also if that the Pope with his pardons for money may deliuer one soule thence he may deliuer hym as well without mony if he may deliuer one he may deliuer a thousaÌ„d if he may deliuer a thousand he may deliuer them al and so destroy Purgatory and then heâ—s a cruell tyrant without all charity if he keepe them there in prison and in payne tyll men will geue him money If the Pope may deliuer soules â—ut of Purgator◠〈◊〉 money hee may then as 〈◊〉 deliuer them without 〈◊〉 if it pleased him Agayne if he deliuerâ—â— he can deliuer a thousanâ—â— he can deliuer a thousanâ—â— can deliuer all and so maâ— gaâ—â—e deliuerie and a 〈◊〉 dispatch of all 〈◊〉 if hee woulde and if he wâ—ll not wheÌ„ he may theÌ„ is there no charitye in him Likewise say they of all the whole sort of the spiritualtye that if they will pray for no man but for theÌ„ that geue theÌ„ money they are tyrants lacke charity suffer those soules to be punished and payned vncharitably for lacke of theyr prayers This sorte of folkes they cal hereticks these they burne these they rage agaynst put to open shame and make them beare Fagots But whether they be heretickes or no well I wot that this Purgatory the popes pardons are all the cause of the translatioÌ„ of your kingdome so fast
brought before them After certeyne Articles being repeated vnto him the Byshoppe of London brought out before him a certeine booke called the wicked Mammon asking him whether the booke was of the same impression and making as was his booke that he had sold to others Who answered and sayd it was the same Whervpon the bishop of London asked him agayn whether the booke conteined the same errors or no. Who aunswered agayne saying I pray God that the condemnation of the Gospell and translation of the Testament be not to your shame and that ye be not in perill for it for the coÌ„demnatioÌ„ of it and of the other is all one Further he said that he had studyed holy Scripture by the space of these 17. yeares and as he may see the spottes of his face through the glasse so in reading the new Testament he knoweth the faultes of his soule Further he was examined vpon certeine points and articles extracted out of the sayd booke of the wicked Mammon as foloweth Artiâ—les 〈…〉 of 〈…〉 His opinion of Antichrist Antichrist no outward thiâ—g but a spirituall thing FIrst that Antechrist is not an outward thing that is to say a man that should sodenly appere with wonders as your forefathers talked of him but Antechrist is a spirituall thing Whereunto he answered and sayd that he findeth no fault in it Agayne it was demaunded of him touchyng the article whether fayth onely iustifieth a man To thys he sayd that if he should looke to deserue heauen by works he should do wickedly for workes folow fayth and Christ redemed vs all with the merites of his passion That the deuil holdeth our harts so hard that it is impossible for vs to consent to Gods law To that he answered that he findeth no fault in it No man iustified by merites That the law of God suffereth no merites neither any man to be iustified in the sight of God To that he aunswered that it is playne enough considering what the law is and he sayth that he findeth no ill in it The lawe reqâ—ireth thiâ—ges vnpossible That the law of God requireth of vs thinges impossible To that he answered that the law of God doth commaund that thou shalt loue God aboue all things and thy neyghbors as thy selfe which neuer man could doe and in that he doth finde no fault in his conscience That as the good tree bringeth forth fruite No lawe to the iust man so there is no law put to him that beleueth is iustified throgh faith To that he aunswered and sayd he findeth no ill in it All good workes must be done without respect of any thing or any profite to be had thereof To that he aunswered it is truth Christ with all his workes did not deserue heauen To that he aunswered that the text is true as it lyeth and findeth no fault in it The Saintes be frendes how to whom Peter and Paule and Saynts that be dead are not our frendes but theyr frendes whom they did helpe when they were aliue To that he sayd he findeth no ill in it Almes deserueth no reward of God To that he answered that the text of the booke is true The deuill not cast out by mans merites The deuill is not cast out by merits of fasting or prayer To that he answered thinking it good enough We can not loue except we see some benefite and kindnes as long as we liue vnder the law of God only The lawe worketh not in vs the loue of god where we see but sinne and damnation and the wrath of God vp on vs yea where we were damned afore we were borne We caÌ„not loue God nor can not but hate him as a tyrant vnrighteous vniust and flee from him as did Cain Man by nature is condemned To that he answereth and thinketh it good playne enough We are damned by nature as a tode is a tode by nature and a Serpent is a Serpent by nature To that he answered it to be true as it is in the booke Item as concerning the article of fasting He meaneth by communicatiâ—n not by vendicâ—tion and yet this pointe seemeth to be falsely gathered To that hee answered and sayd the booke declareth it selfe Euery one man is a Lord of whatsoeuer another man hath To that he answered what lawe canne be better then that for it is playnely ment there Loue in Christ putteth no difference betwixte one and another To that he aunswered and sayde it is playne enough of it selfe As concerning the preaching of the word of God and washing of dishes there is no difference as coÌ„cerning saluation and as touchinge the pleasing of God To that hee aunswered saying it is a playne text and as for pleasing of God it is all one That the Iewes of good intent and zeale put Christ to death To that he aunswered that it is true For if they had knowen the lord of glory they would not haue crucyfied him and the text is playne enough The sectes of S. Fraunces S. Dominicke and others be damnable To that he answered and sayd S. Paule repugneth agaynst them Loe here is no scripture broug to reueale these opynions but onely authoritye to oppresse them Which articles being so abiected answere made vnto them by Iohn Tewkesbery the sayd Bishop of London asked him whether hee woulde continue in his heresyes and errors aboue rehearsed or renouÌ„ce and forsake them Who answered thus I pray you reforme your selfe and if there be any error in the booke let it be reformed I thinke the booke be good enough Further the Bishop exhorted him to recant his errors To the which the sayd Iohn Tewkesbery aunswered as is aboue written to witte I pray you reforme your selfe and if there be any error in the booke let it be reformed I thinke it be good enough Which thing being done the bishop appoynted him to determine better with himselfe agaynst the morow in the presence of M. Iohn Cox Uicar generall to the Archbishop of Caunterbury M. Balfride Warton Rouland Philips Wiliam Philow and Robert Ridley professors of diuinity The 13. day of Aprill An other appearaÌ„ce of Iohn Tewkesbery in the yeare of our Lorde abouesayde in the Chappel within the Pallace of LondoÌ„ before Cutbert bishop of LondoÌ„ with his assistance Nicolas byshop of Elye c. Tewkesbery agayne appeared and was examined vpon the articles drawen out of the book called the wicked Mammon as foloweth First Christ is thine and all his deedes be thy deedes Christ is in thee and thou so knit in him inseperably neyther canst thou be damned except Christ be damned wyth thee neither caÌ„st thou be saued except Christ be saued with thee To this he answered that he found no fault in it Item we desire one an other to pray for vs. That done We are not saued by other mens prayers we must put our neighbour in remembraunce of his duty and that we
deadly sinne I say that prayer in scripture is much commended and many great and vnmeasurable benefites are shewed to ensue thereupon that men should the more lustily geue themselues therto With prayer doth S Paul bid vs to fight in diuers places coÌ„tinuing in the same agaynst our ghostly enemies A figure of this is read in Exodus when the Israelites fought in battaâ—le agaynst a nation of Infidels Exod. 17. I trow theyr Captayne was called Amalecke Moyses stood vpon a mountayne The vertue of prayer to behold what should be the conclusion and lifting vp his handes prayed that it might well succeed with the Israelites but in long holding them vp at last his feruour began to grow cold and faint his handes sagged downward and euer as his handes grew heauy which signifieth that his affection in praying abated waxed colde the Infidels preuayled but as he kept them heaued vpward wherby was meant intentiue prayer of a deuout mynde he purchased victorye to the Israelites Aaron and Hur which indited the lawe to the people and were thereof the interpreters stood with Moses which alway as they dyd see his armes to faynt did vphold them so that finally the victory came vnto Israel By Moses is signified as sheweth great Clerkes deuotion Deuotion and knowledg to be ioyned together By Aaron and Hur the knowledge of Gods doctrine Which two thinges deuotion I meane knowledge all men had need to haue presently with theÌ„ for deuotion doth eleuate the mind to God but knowledge doth susteine or vphold the same that it may with courage continue not falling down but so alway doth incense and kindle it that it mounteth vp into the presence of our heauenly father where they sauour together farre more sweetely then any fumigation either of Iuniper Incense or what soeuer els be they neuer so pleasaunt doth sauour in any mans nose Therefore S. Paule seing howe necessary the knotte of these two deuotion knowlege of Gods will was which is shewed in scripture as teacheth saynt Cyprian in these wordes The will of God sayth he is that whiche Christe both taught and wrought Paul I say seing this wished to be excommunicate and separate from God for to haue the Iewes to come to the knowledge of Christes Church Rom. 10. which is the onely right waye to saluation for whome he prayed right studiously as appeareth a litle after in the 10. chap. to the Romanes saying I beare them recorde that they haue a zeale deuotion to God but not according to the knowledge of Christes doctrine Moses not to be without Aaron c. Where you may clearelye see how the Iewes as S. Paule which is no lyer recordeth here had a zeal deuotion to God but they lacked knowledge therewith Moses was amongest them but Aaron was away whose absence payned Paul so sore that he rauished with exceeding charity wished no small harme vnto himself vpon condition that the multitude of theÌ„ might be holpen and haue better iudgement euen to be separated from God It must nedes be theÌ„ greatly hurtfull albeit men haue deuotion to be without the knowledge of God his law Deuotion withoute knowledge hurtfull signified by Aaron S. Paule also before y t he came to knowledge had such like deuotion himselfe as he reporteth Actes 26. in these wordes Act. 26. All the Iewes quoth he haue knowne my liuing that I haue led sith I entred into mans age which time as I remeÌ„ber is accounted from the xvj or xviij yeare of a mans life in Latine he calleth it adolescentia which from the beginning thereof was sayth he at Ierusalem among mine owne nation that did know me afore also from the beginning if they would say trueth that I liued after the most straitest order or sect of our religion The zeale of Saule withoute deuotion being a Pharisy And I quoth Paul a litle after thought to doe many thinges in fighting agaynst the name of Iesus Christ yea and did also being at Ierusalem and I thrust many Sayntes or holy men into prison hauing power geuen me therto of the high Priestes and when they shoulde be put to death I gaue sentence and I quoth he was commonlye in all Sinagogues punishing them and compelling them to blaspheme as menne are fayne now a daies when the Bishops make them to abiure and to deny the trueth of the Gospell yea more ouer did I quoth Paule rage agaynst them pursuing after them into straunge landes See what zeale Paul had to God afore he was instructed in the doctrine of Christ. He thought to haue pleased god highly in persecuting his seruants of whom one was S. Steuen He was then sore blinded through ignorance Zeale 〈◊〉 out knowledge and wanted the assistance of Aaron But anone as Christ which is the true Aaron had appeared to him asking hym and saying in a lamentable fourme O Saule Saule why doest thou persecute me Act 9. in troubling and striking my seruauntes the members of mine owne body of whom it is sayd He that smiteth you shall smite the tender ball of mine eie Zach. 2. His hart fell I dare say so low as his body that is euen downe to the earth repenting himselfe full sore being redye to amend and follow after a new way as appeareth by hys aunswere where he sayth O Lorde what wilt thou haue me to doe As though one woulde say Nowe I see all that I thought to haue done afore of good intention and good purpose or deuotion hath deceiued me I finde it otherwise That which I esteemed good in very deede is and was nought Teach me therfore good Lord quoth he a better way amend my iudgement that mine owne will or intentioÌ„ forsakeÌ„ I may now follow thine to please thee to do thy will And so he came to Ananias by the assignement of Christ the thick filthines of his olde wayward iudgement fell away as appeareth by the drosse or rubbish that came from his eyes euen like scales as the Scripture maketh relation and he put vpon him a new iudgement which is directed after the strayt rule of the Gospell Deuotion a deceaueable thing Whereby you may see that mens deuotion may oft beguile and seduce theÌ„ except knowledge do assist the same for to susteine direct it which knitte together shall much strengthen men in all trouble and temptations So that it is much expedient for all meÌ„ as nigh as they may to haue prayer annexed with knowledge Erasmus in Enchiridiâ— that sheweth full notably Erasmus in the second passage of EnchiridioÌ„ where he testifieth but of easye liking that he hath in saying of Mattins Saying of Mattens yea rather contrariwise he sheweth disliking and so he doth also in his exposition of the fyrst Psalme Beatus vir where the text maketh agreeably for the same it is written in this wise Blessed is the man that hath not gone
the Popes authority may be stopped by a Duke what authority then hath he ouer kinges and Emperours what place shal be left him where he may keepe hys generall Councell Agayne if Princes haue geuen him this authoritye to call a councell is it not necessary that they geue him also al those thinges without the which he can not exercise that his power Shall he call men and will ye let him to finde no place to call them vnto Truely he is not woont to appoynt one of his owne cityes a place to keep the Councell in No the good man is so faythfull and frendly toward other that seldome he desireth Princes to be his gestes And admitte he shoulde call vs to one of his Cittyes shoulde we safely walke within the walles of such our enemies towne Were it meete for vs there to discusse controuersies of Religion or to keepe vs out of our enemies trappes meete to study for the defence of such doctrine as we professe Example that the Pope hath no power vpon places in other mens dominioÌ„s or rather how we might in such a throng of perilles be in safegard of our life Well in this one arte the Bishop of Rome hath declared that he hath none authority vpon places in other mens dominions and therefore if he promise a CouÌ„sel in any of those he promiseth that that is in an other man to performe and so may he deceiue vs agayne Now if he cal vs to one of his owne townes DileÌ„ma against the Pope we be afrayd to be at such an hostes table We say better to ryse an hungred then to go thence with our bellye 's full But they say the place is found we need no more to seek where the CouÌ„cell shal be kept As who sayth Vincence a citye vnder the dominion of the Venetians that that chaunced at Mantua may not also chaunce at Uincence and as though it were very like that the Uenecians men of suche wisedome should not both foresee and feare also that the wise Duke of Mantua semed to feare Certes when we thinke vppon the state that the Uenecians be in now it seemeth no very likely thing that they will eyther leaue Uincence theyr Cittye to so many Nations wythout some great garrison of souldiours or els that they beyng els where so sore charged already wil now nourish an army there And if they would doâ—h not Paule himselfe grauÌ„t that it should be an euill President an euill example to haue an armed Councell Howe so euer it shall be we most hartily desire you that ye will vouchsafe to read those thinges that we wrote this last yeare touching the Mantuan Councell For we nothing doubt but you of your equity will stand on our side agaynst theyr subtlety and fraudes and iudge except we be deceiued that we in this busines neither gaue so much to our affectioÌ„s neither without great and most iust causes refused theyr Councelles theyr Censures and Decrees Whether these our writinges please all men or no we thinke we ought not to passe much No if that which indifferently is written of vs may please indiffereÌ„t readers our desire is accomplished The false and mistaking of thinges by men parciall shall moue vs nothing or els very litle If we haue sayd ought agaynst the deceites of the Byshop of Rome that may seeme spoken too sharpely we pray you impute it to the hatred we beare vnto vices and not to any euill will that we beare him No that he and all his may perceiue that we are rather at strife with his vices then with him and his our prayer is that it may please God at the last to open theyr eies to make soft their hard hartes and that they once may with vs theyr owne glory set apart study to set forth the euerlasting glory of the euerlasting God Thus mighty Emperour fare you most hartily well and ye Christen Princes the pillers and stay of Christendome fare ye hartily well Also all ye what people so euer ye are which do desire that the gospell and glory of Christ may florish fare ye hartily well As the Lorde of his goodnes hath raised vp Thomas Cromwel to be a frend and patrone to the Gospell so on the contrary side Sathan which is aduersary and enemy to all good thinges had his organe also which was Steuen Gardiner by all wyles and subtile means to impeach and to put backe the same Who after he had brought his purpose to passe in burning good Iohn Lambert as ye haue hearde proceeding still in his craftes and wyles and thinking vnder the name of heresies sectes Anabaptistes sacramentaris to exterminate al good bookes and faithful professours of Gods word out of England so wrought with the king that the next yeare following which was of our Lord. 1539. he gaue out these Iniunctions y e copy and contentes wherof I though here also not to be pretermitted and are these * Certayne other Iniunctions set forth by the authority of the King agaynst English bookes sectes and Sacramentaries also with putting downe the day of Thomas Becket FIrst that none without special licence of y e king transporte or bring from outward parties into England Anno. 1539. any manner of Englishe bookes neither yet sell geue vtter or publishe any suche vpon payne to forfeyte all their goode and cattelles and their bodies to be imprisoned so long as it shal please the kinges maiestie Item that none shal print or bring ouer any English bookes with annotations or Prologues vnles such books before he examined by the kings priuy Counsell or others appoynted by his highnesse and yet not to put therto these wordes Cum priuilegio Regali w tout adding Ad imprimendum solum neither yet to print it without the kinges priuiledge be printed therewith in the English tongue No bookes to be translated without the name of the translator that all men may read it Neyther shall they print any translated booke without the playne name of the translator be in it or els the printer to be made the translatour and to suffer the fine and punishment therof at the kinges pleasure Item that none of the occupation of Printing shall within the Realme print vtter sell or cause to be published any Englishe bookes of Scripture Englishe bokes of scripture forbidden to be printed vnlesse the same be first viewed examined and admitted by the kings highnesse or one of his priuy Counsell or one Byshop withâ—â— the Realme whose name shall therin be expressed vpon payne of the kinges most high displeasure the losse of their goods and cattels and prisonment so loÌ„g as it shall please the king Item those that be in any errours as Sacramentaries Agaynst Sacramentaryes Anabaptistes or any other or any that sell books hauing such opinions in them being once knowne both the bookes and such persons shal be detected and disclosed immediately vnto the kinges Maiesty or one of hys priuye
also of hys death read before pag. 146. In the yere of our Lord. 950. liued Odo Archbyshop of CaÌ„terbury in whose time it appeareth in the catholickes owne confession that many priests then affirmeth that the bread and wine after consecration did remayn in their former substance and that the sayd mysteries were onely a figure of the body and bloud of Christ as we finde it witnessed by Osberne himselfe who did write the liues of Odo Dunstane and Elphege at the bidding of LanfraÌ„ke Archbyshop of Canterbury as reporteth Edmerus Anselmus Chaplain The wordes of Osberne be these Hoc ferè tempore quidam clerici maligno errore seducti asseuerare conabantur panem vinum quae in altari ponuntur post consecrationem in priori substantia manere figuram tantummodo esse corporis saÌ„guinis Christi c. That is About this time saith Osbern writing in the daies of Lanfrak certaine of the Clergy being seduced by wicked errour did hold and maintein that bread and wine which are set vpon the aulter after the consecration do remaine in their former substaunce and are but onely a figure of the body and bloude of Christe c. And no doubt but at that time the common opinion of most of the Clergye was so that the Sacrament was the bodye and bloud of Christ and that the substaunce of bread and wine notwithstanding were not transubstantiate as the Romish Catholikes do now teach But this is the guise of these men that in their writinges and stories stil they diminish the better number wherby their faction may seeme euer to be the bigger and therefore to extenuate the common opinion then receiued in the Churche he inferreth mention of certaine of the Cleargy c. And as he fayleth in the number of these Clergymen which then held against transubstantiation so he vpholdeth the same with as lying a miracle A lying miracle to proue transubstantiatioÌ„ Which miracle hee faineth to be wrought the same time for the conuersion of the sayd Clergy men by the bloud dropping out of the host at Masse as Odo was breaking the host ouer the chalice At the sight wherof first Odo himselfe saith he wept for ioye seeing his petition accomplished which he so earnestly praied for Secondarily all those Clergie men saith he which before beleeued not this transubstantiation by by were conuerted and blessed the archbishop that euer he was borne desiring him to pray againe that the bloud might returne to his former shape Ex Malmes streight it was done And this was the miracle which seemeth as true as that which W. Malmesbury writeth of the sayde Odo howe by his prayers he caused a sworde to come flying from heaueÌ„ into king Aethelstanes scabbard wheÌ„ he had lost his owne as he should fight aginst Analanus or els as that miracle where the sayd Odo is said to couer and defend the church of Caunterbury that no droppe of raine could touch it so long as the roofe thereof was in making Read afore pag. 151. Ex W. Malmesb. Vid sup pag. 151. In the which so miraculous a myracle many things are to be marueiled First I maruel that at this great myracle of the Archb. in his Cathedral Church amongest so many singing men we read of no Te Deum ther to be song after the doing thereof Reasons and prouâ—es alleaged agaynst this myracle Secondly I maruell that those Priestes and Clerkes which then denied transubstantiation were suffered to be so neare the Archb. at his Masse and that they were not committed rather to ward like heretickes and traitours if this Article of transubstantiatio had ben then such a Catholike doctrine and so publikely receaued in the Church as they say it was Thirdly I maruel seeing the time of myracles is expired we hauing the scriptures to guide vs why y e Archbyshop would seeke to miracles and apparitions to conuert men rather then to the lawe and Prophets according as we are commaunded especiall hauing no such example of all the olde Doctors which in confutatioÌ„ of so many erroneous opinions yet neuer sought to such myracles or blynde meanes Fourthly I maruel much at the discrepance in telling this tale The authors of this fabulous miracle do not agree with in themselues betwene Osbern and the other which since haue written Legendes of Odo For wheras Osbern speaking of certaine Priestes nameth no place but leaueth the matter at large and speaketh absolutely quidam clerici all other which haue since written the Legendes of Odo doe tell this tale against certaine Priests of Caunterbury adding to the wordes of Osberne quidam Clerici Cantuarienses But to conuict the falshode of them all as well Osberne as of the rest there is a legend of the life of Odo and of Oswald together more auncient then this of Osberne written as it may seeme in the time of Aelfricus Archb. of Canterbury Elphege then Bishop of Winchester wherin mention is made in deede of this miracle but after an other sort then this of Osberne to an other purpose then to disswade certaine priestes infected with that errour froÌ„ the opinioÌ„ before declared which is only brought to shew the holines of Odo as comonly the maner of Legendes is to do So that in this olde Legend it is thus reported that when this miracle was done Odo disclosed the matter not to many priests of England that were in that error as Osborne would sed vocat protinus fidelem seruum qui cominus erat miraculum secretè demonstrat c. that is but called vnto him a certaine faithful seruaunt which was neare about him and shewed vnto him the miracle secretly Wher vpon the Priest sayth the Legende muche reioyced at the holines of Odo and desired him to make his prayer to almighty God that the body might returne againe to the former shape ce Out of this old lying Legend Osberne and other likewise that followed him seemeth to haue takeÌ„ this tale so that out of the errour of one as the maner is springeth the errour of a number mo But this much more I maruel why this miracle is not stored in Henry Huntington Lying Leâ—endes which professedly writeth of such miracles nor in Rog. Houeden and such other but onely in such blinde Legendes which commonly haue no substance of veritie nor certeinetie of time or writer to know when and by whom they were written and for the most part are stuffed with lying visions and prodigious fables Finally if this miraculous fiction of Osberne were true y t for the conuerting of Priestes of England whiche would not beleue transubstantiation this bloud did drop out of the hoste of the which bloud peraduenture came the bloud of Hales and that by the sight thereof the Priestes eâ—tsoone were all conuerted as Osberne pretendeth how then came it to passe that after the time of Odo in the daies of Elfricus which was after him
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
more before Symons and went to the Bishop and deliuered vp their Bill vnto hym Which Byll when the bishop had sene and perused well Filmer forced to complayne to the byshop of Sarum he gaue them great thankes for their paines saying it did behooue him to looke vpon it for the Priest had preached heresie and should bee punished Then Filmer declared vnto the Bishop the fourme of his talke he had with the Priest and the ende thereof and how the matter being renued agayne by Symons forced him and his company to trouble his Lordship therewith Well said the bishop ye haue done like honest men Come to me soone againe and ye shal know more and so they departed from the Bishop to their Inne And while they were there reposing themselues Symons and the Vicare 〈◊〉 to Salisâ—â—â—y Symons with his company came to the town and not knowing the other to be come gate them vp to the bishop in all post haste takyng the priest with them The bishop hearing of mo Windsore men demaunded what they were being informed how it was the vicar of the towne with other moe The Vicare of Windsore 〈…〉 of 〈◊〉 Biâ—hop he caused y e vicar to be brought in To whom he said Are you the vicar of Windsore Yea forsooth my Lord quoth he How chaunceth it quoth y e B. that you are complained on for here hath bene with mee certaine honest men of your towne which haue deliuered vp a bill of erroneous doctrine against you If it be so I must nedes punish you opening the bill he red it vnto him How say you quoth the B. is this true or no The vicar could not deny it but humbly submitted himselfe to the bishops correction Then was his company called in and when the B. saw Symons he knew him well and sayd Wherfore come you M. Symons The words of Symons 〈◊〉 the Byshop Pleaseth it your Lordship quoth he we are come to speake in our vicars cause which is a man of good conuersation honestie and doth his dutie so well in euery poynt that no man can find fault with him except a lewd fellow we haue in our towne called Filmer which is so corrupt with heresie that he is able to poison a whole countrey and truely my Lord quoth Symons there is no man y t can preach or teach any thyng that is good and godly but he is ready to controll it and to say it is starke nought Wherfore we shal besech your lordship he may be punished to the ensample of other that our vicar may do his dutie quietly as he hath done before this busie fellow troubled him And that your Lordship shall the better credite my saiengs I haue broght with me these honest men of the towne and beside all that a testimoniall from the Mayor and his brethren to confirme the same so he held out the writing in his hand Then said the B. So God helpe me M. Symons ye are greatly to blame B Capons aunswere to Symons and most worthy to be punished of all men that will so impudently goe about to maintayne your priest in his error which hath preached heresie hath confessed it wherfore I may not nor will not see it vnpunished And as for that honest maÌ„ Filmer on whoÌ„ ye haue complained I tel you plainly he hath in this point shewed himself a great deale more honester man theÌ„ you But in hope you will no more beare out your vicar in his euill doings I will remit all things at this tyme sauyng that he shall the next Sonday recant his sermon openly before all his parishioners in Windsore Church Fryer Melster caused to recant his Sermon so the B. called in Filmer and his company which waited without deliuered the priests recantation vnto them with a great charge to see it truely obserued in all poyntes Then Symons tooke his leaue of the B. and departed with a flea in his eare disappointed of his purpose The grudge of Simons agaynst Filmer sore ashamed of the foile For this cause Symons could neuer brooke Filmer but when he met him at any time after would hold vp his finger as his maner was where he ought displeasure and say I will be euen with you one day trust me The originall of Anthony Persons trouble THere was a certain priest named Anth. Person which frequented much to Windsore about the yeare of our Lord The trouble of Antho. Person Priest 1540. and vsing the talent that God had giuen hym in preaching was greatly estemed among the people who flocked so much to his sermons which he made both in the town and country that the great priests of the castle with other papists in the towne specially Symons were sore offended W. Simons persecuter of Anth. Person and of many other D. London Warden of new Colledge in Oxford a minister of SathaaÌ„ In so much that Symons at the last begaÌ„ to gather of his sermons to marke his auditors whereof ensued the death of diuers and trouble of many honest men For about a yeare more after a minister of Satan called D. London Warden of the new Colledge in Oxford was admitted one of the Prebendaries of Windsore who at his first comming to Windsore began to vtter his stomacke to shew his affection For at his first ResideÌ„ce diner which he made to the clerkes which company for the most parte at that time fauoured the Gospell all his whole talke to two Gentlemen strangers at his boord till the table was a taking vp was nothing els but of heretikes and what a desolation they would bring the realm vnto D. Londons wordes to the Clerkes of Windsore if they might be so suffered And by S. Mary masters quoth he to the clerkes at the last I cannot tel but there goeth a shrewde report abroad of this house Some made aunswer it was vndeserued I pray God it be quoth he I am but a stranger haue small experience amoÌ„g you but I haue heard it said before I came hither that there be some in this house that will neither haue prayer nor fasting Then spake Testwood Testwood aunswereth for the Clerkes By my troth sir quoth he I thinke that was spoken but of malice for prayer as your mastership knoweth better then I is one of the first lessoÌ„s that Christ taught vs. Yea mary sir quoth he but the heretikes will haue no inuocation to saints which all the olde fathers do allow What the olde fathers do allowe Gospellers falsly slandered of the papistes quoth Testwood I cannot tel but Christ doth appoint vs to goe to his father and to aske our petitions of him in Christes name Then you will haue no meane betwene you god quoth D. London Yes sir quoth Testwood our mean is Christ as S. Paul saith There is one Mediator betwene god and man euen Iesus Christ. Geue vs water quoth D. LondoÌ„
knowe These wordes of Fachel as euery man sayd were the cause of Marbeckes casting that day Then went the Iury vp to the chamber ouer the place where the iudges sate and in the meane time went all the Knights and gentlemen abroade Manbecke cast by the Iurye sauing the Byshop Syr William Essex and Fachell which three sate still vpon the Benche till all was done The knightes gentlemē refuse to be at their condemnation And when the Iurie hadde bene togethers aboue in the chamber about the space of a quarter of an houre vp goeth Symons of hys owne brayne vnto them and taried there a prety while and came down againe After that came one of the Iury downe to the byshop and talked wyth hym and the other twaine a good while whereby manye coniectured that the Iurie coulde not agree of Marbecke But whether it were so or no it was not long after his going vp again ere that they came downe to geue their verdit Hyde a Farmer of Windsore Colledge a persecuter And being required according to the forme of the law to say their minds one called Hyde dwelling beside Abyngton in a lordshyp belonging to the Colledge of Wyndsore speaking in the mouthe of the rest sayd they were all giltie Then the Iudges beholding the prisoners a good while some wyth watery eyes made curtesie who should geue iudgement Fachel requiring the byshop to doe it he sayde he might not the other also being required said they wold not Then said Fachel it must be done one must do it Fachell geueth iudgement agaynst them and if no man will then will I. And so Fachell being lowest of al the bench gaue iudgement Then Marbeck being y e last vpon whom sentence was geuen cried to the bish saying Ah my Lorde you tolde me otherwise when I was before you and the other two bishops You said then that I was in better case then any of my fellowes and is your sayinge come to this Ah my L. you haue deceiued me Then the B. casting vp his hand sayd he could not do withall Person Testwood Filmer and Marbecke condemned for heretickes Now the prisoners being condemned and had away prepared themselues to die on the morow comforting one an other in the deathe and passion of theyr maister Christe who had ledde the way before them trusting that the same lord which had made them worthy to suffer so farre for hys sake would not nowe withdraw his strength from them but geue them stedfast faith power to ouercome those firie torments and of his free mercy and goodnes wythout theyr desertes for hys promise sake receiue theyr soules Thus lay they all the night long til very dead sleepe tooke them calling to God for hys aide and strength and praying for their persecuters whiche of blinde zeale and ignoraunce had done they wist not what that God of hys mercifull goodnes would forgeue them The godly prayers of the condemned Martirs almost all the night and turne theyr hearts to the loue and knowledge of his blessed and holy worde Yea such heauenly talke was among them that night that the hearers watching the prison without wherof the Shiriffe hymselfe was one with diuers gentlemen moe were constrained to shed out plēty of teares as they themselues confessed On the next morow which was Friday as the prysoners were all preparing themselues to go to suffer worde was brought them that they should not dye that day The cause was this The Byshop of Sarum and they among them had sent a letter by one of the Shiriffes Gentlemen A letter sent by certayne of the Commissioners to Gardyner for Marbecke called M. Frost to the bishop of Winchester the Court being then at Oking in the fauour of Marbecke At the sight of whych letter the bishop straight way went to the kyng and obtained hys pardon Which being graunted he caused a warrante to be made out of hande for the sheriffes discharge deliuering the same to the messenger who with speede returned wyth great ioy for the loue he bare to the partie bringing good newes to the towne Marbeckes pardon obteyned of Marbeckes pardon wherat many reioysed Of this pardon were diuers coniectures made Some said it was by the sute of the good Shriffe syr William Barington and syr Humffray Foster with other Gentlemen moe that fauoured Marbeck to the B. of Sarum and the other Commissioners that the letter was sent Some sayde againe that it came of the Byshop of Sarum and Fachels first motion Diuers iudgementes why Marbecke was pardoned being pricked in conscience for that they had so slēderly cast him away Other thought againe that it was a policie purposed afore by the Byshop of Winchester of Sarum and of D. London because they would seeme to be mercifull Which coniecture rose vppon thys occasion There was one Sadocke dwellynge in the towne which was greate with D. London and Symons and he shoulde say 4. dayes before the sessions began that the prisoners should be all cast and condemned but Marbecke should haue hys pardon Other there were that thought the foresayde Byshops with D. London had done it for this purpose that he now hauing his life would rather vtter such mē as they would haue him to do then to come in like daunger again Which coniecture rose vpon thys Symons meeting wyth Marbeckes wife said thus vnto her your husband may thanke God good frendes my Lord of Winchester is good Lord vnto him which hath got his pardon But shall I tel you quoth he Marbecke reserued to vtter others his pardon wil be to none effect except he tell the truth of things to my Lord other of the counsel when he shal be demaunded for vnto that purpose onely is he reserued Alas sir quoth she what can he tel Well womā quoth Symons I tell thee plaine if he doe not so neuer looke to haue thy husband out of prisone and so departed from her The like meaning did M. Arche make to Marbecke him selfe on the saterday in y e morning that the men shoulde be brent when he came to cōfesse them I haue nothing quoth he to saye vnto you Marbecke at this time but heereafter you must be cōtent to do as shal be enioyned you meaning he should be forced to do some vnlawful thing or els to lie in perpetuall prisone The pestilent intent of the Bishops And thys was moste likely to haue beene attempted if they hadde proceeded in their purpose whose intent was to haue gone thorow the whole realme in the lyke sorte as they had begonne at Wyndsore as the Byshop of Sarum confessed openly and sayde that he trusted ere Christmasse daye following to visite and cleanse a good part thereof But moste commonly God sendeth a shrewed Cowe short hornes or else manye a thousande in England had smarted On saterday in the morning that the prisoners shoulde go to execution came into the
knowe and feele that thy faith is right and not fayned c. 11. All flesh is in bondage of sinne and can not but sinne fol. 74. This Article is euident enough of it selfe confirmed by the scripture and needeth no allegations 12. Thou canst not be damned without Christ be damned nor Christ be saued without thou be saued fol. 76. Reade the plaâ—e A phisition serueth but for sicke men that for such men as feele their sicknes moorne therefore and long for health 〈◊〉 article 〈◊〉 place 〈◊〉 Christ likewise serueth but for sinners only that feele their sin and that for such sinnes as sorow mourne in their harts for health Health is the power or strength to fulfill the law or to keepe the coÌ„mandements Now he that longeth for that health that is to say for to do the law of God is blessed in Christ and hath a promise that his lust shall be fulfilled and that hee shall be made whole Blessed are they which hunger and thirst for righteousnes sake that is to fulfill the law for their lust shall be fulfilled The beleuing man standing vpon the 〈◊〉 of Gods promise may 〈◊〉 himselfe of his saluation as truely as Christ himselfe is saued he can no more then Christ himselfe be damned and although the scripture doth not vse this phrase of speaking yeâ— it importeth no lesse in effecte by reason of the â—erity of Gods promise which impossible it is to faile Matth. 5. This longing and the consent of the hart vnto the lawe of God is the working of the spirit which God hath poured into thine hart in earnest that thou mightst be sure that God will fulfill all his promises that he hath made thee It is also the seale and marke which God putteth on all men that he chooseth vnto euerlasting life So long as thou seest thy sinne and mournest and consentest to the lawe and longest though thou be neuer so weake yet the spirit shall keepe thee in al temptations from desperation and certifie thine hart that God for his truth shall delyuer thee and saue thee yea and by thy good deedes shalt thou be saued not which thou hast done but which Christ hath done for thee For Christ is thine and al his deedes are thy deedes Christ is in thee and thou in him knit together inseparably neyther canst thou be damned except Christ be damned with thee neither can Christ be saued except thou be saued with him c. The like comfortable wordes he hath afterwarde fol. 38. which are these He that desireth mercy the same feeleth his owne misery and sin and moorneth in his hart to be deliuered that he might honor God and God for his truth must heare him which saith by the mouth of Christ Blessed are they that hunger and thirst after righteousnes for they shall be satisfied God for hys truthes sake must put the righteousnes of Christ in hym and wash his vnrighteousnes away in the blood of Christ. And be the sinner neuer so weake neuer so feeble and fraile though he haue sinned neuer so oft and so greeuous yet so long as this lust desire and mourning to be deliuered remaineth in him God seeth not his sinnes reckoneth them not for his truthes sake and loue in Christ. He is not a sinner in the sight of God that would be no sinner Hee that would be deliuered hath his hart loose already His hart sinneth not but mourneth repenteth and consenteth vnto the lawe and will of God and iustifieth God that is beareth record that God which made the law is righteous and iust And such an hart trusting in Christes bloud is accepted for full righteousnes and his weakenes infirmitie and frailtie is pardoned and his sinnes are not looked vpon vntill God put more strength in him and fulfill his desire c. 13. article 13. The commaundements be geuen vs not to do them but to know our damnation and call for mercy of God fol. 76. 〈◊〉 article is 〈◊〉 wraked 〈◊〉 whâ—ch 〈…〉 should 〈◊〉 the 〈◊〉 but 〈◊〉 we canâ—â—◠〈◊〉 them 14. article Reade the place If thou wilt enter into life keepe the commaundements Math. 15 19. First remember that wheÌ„ God commaundeth vs to do any thing he doth it not therefore because that we of our selues are able to doe that he commaundeth but that by the lawe we might see and know our horrible damnation and captiuitie vnder sinne and so repent and come to Christ and receiue mercy c. 14. Fasting is only to auoyde surfet and to tame the body all other purposes be nought fol. 81. The words of Tyndall be these Fasting is to abstayne from surfetting or ouermuch eating from dronkennes and cares of the world as thou mayst reade Luke 20. And the end of fasting is to tame the body that the spirite may haue y e free course vnto God The true end of fasting and may quietly talke with God For ouermuch eating and drinking and care of worldly busines presseth downe the spirit choketh it and tangleth it that it can not lift vp it selfe to God Now he that fasteth for any other entent then to subdue the body that the Spirit may wayte on God and freely exercise it selfe in the things of God the same is blinde and wotteth not what he doth erreth and shooteth at a wrong marke and hys entent and imagination is abhominable in the sighte of God c. 15. article 15. To bid the poore man pray for me is onely to remember him to do his dutie not that I haue any trust in his prayer fol. 82. The words of Tindall be these When we desire one another to pray for vs The place biddeth vs put oure trust in Christ onely and not in poore meÌ„s prayers and so doth the Scripture likewise yet no heresy therein 16. article that do we to put our neighbour in remembrance of his dutie and not that we trust in his holines our trust is in God in Christ and in the trueth of Gods promises We haue also a promise that when two or three or moe agree together in one thing according to the will of God God heareth vs notwithstanding as God heareth many so heareth he few so heareth he one if he pray after the will of God desire the honour of God c. 16. Though thou geue me a thousand pound to pray for thee I am no more bound now then I was before fol. 83. The wordes be these If thou geue me a thousand pound to pray for thee I am no more bound then I was before This place aunswereth for himselfe sufficiently Mans imagination can make the commaundemente of God neither greater nor smaller neither can the lawe of God either adde or diminish Gods commaundemente is as great as himselfe c. 17. A good deede done and not of feruent charitie as Christes was is sinne fol. 83. 17. article The wordes of Tindall be these Though
and Priestes to God his father c. Apoc. 1. Of y t maner is Christ a priest for euer and all we are Priestes through him and neede no more of anye such priest to be a meane for vs vnto God c. 12 He destroyeth the sacraments of Matrimony and Orders Fol. 144. 12. article As truly as matrimony and orders be sacramentes so truely is this article an heresie 13 He sayth that Purgatory is of the popes inuention and therefore he may doe there what soeuer he will Fol 150. One of the popes owne writers saith thus 13. articlâ— soules being in purgatory are vnder y e popes iurisdiction the P. may if he will euacuate all purgatory Ioannes Angelus Furthermore y e olde Fathers make litle mention of purgatory y e Greek church neuer beleued Purgatory S. Augustine doubteth of purgatory and the scriptures playnly disproue purgatory S. Iohn sayth The bloud of Iesus Christ the sonne of God purgeth vs from all sinne And the pope sayth sinne can not be purged but by the fire of purgatory 1. Iohn 1. nowe whose inuention can Purgatory be but onely the popes 14 Saintes be saued not by theyr merites but onely by the merites of Christ. fol. 151. What can be more manifest and playne by the Scryptures then this Esay sayth All we haue erred 14. article euery man in his owne wayes Veritye made heresie and God hath layd vpon him all our iniquities c. 15 He sayth no man may be hired to pray fol. 155. The wordes in the obedience be true which are these 15. article To pray one for an other are we equally bound to pray is a thing that we may alwayes doe what soeuer we haue in hand and that to do may no man hyre an other The place annexed christes bloud hath hyred vs already c. 16 Why should I trust sayth he in Paules prayer or holines 16. article If S. Paule were aliue he would compare himselfe to S. Paule and be as good as he fol. 159. The wordes of Tindall be these Why am not I also a false Prophet if I teache thee to trust in Paule The place annexed or in hys holines or praier or in any thing sauing in Gods word as Paule did Iâ— Paule were here and loued me as hee loued them of his time The wordes of Tindall import no such meaning as is in the article to whom hee was a seruaunt to preache Christ what good could he do for me or wish me but preache christ pray to God for me to open my hart to geue me his spirite and to bring me vnto the ful knowledge of Christ Unto which port or hauen when I am once come I am as safe as Paule ioynt heire with Paule of all the promises of God c. 17. article 17 He sayth that all that be baptised become Christ himselfe fol. 163. With this Article conferre the words of the Obedience The place annexed which be these In Math. 28. sayth Christ in as muche as ye haue done it to any of the least of these my brethreÌ„ ye haue done it to me And in as much as ye haue not done it vnto one of the least of these ye haue not done it vnto me Here seest thou that we are Christes brethren and euen Christ himselfe and whatsoeuer we doe one to another that do we to Christ. c. 18 He sayth that the children of fayth be not vnder no lawe 18. Article fol. 163. The wordes of Tindall be these The place annexed The article is true being truly taken I serue thee not because thou art my mayster or king for hope of rewarde or feare of payne but for the loue of Christ. For the childreÌ„ of fayth are vnder no law as thou seest in the Epistle to the Romaines to the Galath and the 1. to Tim. but are free The spirite of Christ hath written the liuely law of loue in their hartes whiche driueth them to worke of theyr owne accorde freely and willingly for the great loue sake onelye which they see in Christ and therfore need they no lawe to compell them c. 19 There is no deede so good 19. Article but that the law condemneth it fol. 177. The place in the Obedience is this The place annexed Thou hast the story of Peter how he smote Malchus eare and howe Christ healed it agayne There hast thou in plaine text great fruit and great edifying which I passe ouer TheÌ„ come I wheÌ„ I preach of the law and the gospell and borow this example to expresse the nature of the law and of the Gospell and to paynt it vnto thee before thine eyes What heresie is in this and of Peter hys sword make I the law and of Christ the gospel saying as Peters sworde cutteth of the eare so doth the lawe The law damneth the law killeth and mangleth the conscieÌ„ce There is no eare so righteous that can abide the hearyng of the law There is no deede so good but that the law daÌ„neth it But Christ that is to say the Gospell the promises and Testament that God hath made in Christ healeth the eare and conscience which the law hath hurt c. 20 To aske of God more then he hath promised 20. Aâ—ticleâ— commeth of a false fayth and is playne idolatry 171. The wordes of Tindall are these Looke wherin thou canst best keep the commaundementes The place annexed thither get thy self and there abide c. If we haue infirmities y t draw vs froÌ„ the lawes of God let vs cure them with the remedies that God hath made If thou burne marry for God hath promised thee no chastitie as long as thou mayest vse y e remedy that he hath ordayned What heresie is in this no more then hee hath promysed to slacke thine hunger without meate Now to aske of God more then he hath promised commeth of a false fayth and is playne Idolatry c. 21 Our payne taken in keeping the commaundements doth nothing but purge the sinne that remayneth in the fleshe 21. article But to looke for any other reward or promotion in heauen then God hath promised for Christes sake is abhominable in the sight of God fol. 171. Consider the place in the Obedience which is this To looke for any other reward or promotion in heauen or in the life to come The place annexed then that which God hath promised for Christes sake and which Christ hath deserued for vs with his payne taking is abhominable in the sight of God For Christ only hath purchased the reward and our payne taking to keepe the commaundements doth but purge the sinne that remayneth in the flesh and certifie vs that wee are chosen and sealed with Gods spirit vnto the rewarde that Christ hath purchased for vs c. 22 The Pope hath no other authoritie but to preache onely fol. 173.
to feare death fol. 36. Although our nature be frayle full of imperfectioÌ„ so that we do not as we should yet doing as we ought as we are lead by the Scriptures to do we should not dread but desire rather to dye and to be with Christ as the place it selfe doth well declare which is this We must loue death The place 〈…〉 â—â—rfecte and more desire to die and to be w t god as did S. Paul then to feare death For Iesus Christ dyed for vs to the intent that we shoulde not feare to dye and he hath slayn death and destroyd the sting of death as writeth S. Paule saying O death where is thy sting 1. Cor. 1â— death is swalowed vp in victory And to the Philippians Christ is to me life and death is to me aduauntage 20 God made vs his children and his heires while we were his enemies and before we knew him fol. 44. I maruell what the Papistes meane in the Registers to condemn this article as an heresy vnlesse theyr purpose be vtterly to impugne gainstand the scripture the writinges of S. Paule who in the fift chapter to the Rom. other his Epistles importeth euen the same doctrine in all respectes declaring in formall words that we be made the children and heyres of God and that we were reconciled vnto him when we were his enemies 21 It were better neuer to haue done good worke and aske mercy therfore then to do good workes and thinke that for theÌ„ god is bound to a man by promise fol. 48. 22 We can shew no more honor to God then fayth and trust in him fol. 48. The place out of the which these two articles are gathered is this It were better for thee a thowsande folde that thou haddest bene a sinner and neuer had done good deed to acknowledge thine offences euill life vnto God asking mercy with a good hart lamenting thy sinnes then to haue done good workes in them to put thy trust thinking that therfore God were bound to thee There is nothing which after the maner of speaking bindeth God but fyrme and stedfast fayth and trust in him his promises c. For we can shew vnto God no greater honor then to haue faith and trust in him For whosoeuer doth that he confesseth that God is true good mighty mercifull c. 23 Fayth without good workes is no litle or no feeble faith but it is no fayth fol. 50. 24 Euery man doth as much as he beleueth fol. 50. The place out of the which the two Articles be gathered is this If thy fayth induce thee not to do good workes theÌ„ hast thou not y e right fayth thou doest but onely thinke that thou hast it For S. Iames sayth that fayth wythout workes is dead in it selfe He sayth not that it is little or feeble but that it is dead and that is dead is not Therfore wheÌ„ thou art not moued by fayth vnto the loue of god and by the loue of god vnto good works thou hast no fayth but fayth is dead in thee for the spirit of God that by fayth commeth in to our hartes to styrre vp loue cannot be idle Euery one doth as much as he beleueth loueth as much as he hopeth as writeth S. Iohn He that hath thys hope that he is the sonne of god purifieth himself as he is pure He sayth not he that purifieth himselfe hath this hope for the hope must come before proceeding from the fayth as it behoueth that the tree must first be good which must bring forth good fruit 25 We cannot be without motions of euill desires but we must mortify them in resisting them 25. Article fol. 52 They which note this article of heresy may note them selues rather to be like the Pharisy Luke 18. who foolishly flattering himselfe in the false opinion of his owne righteousnes was not subdued to the righteousnes which standeth before God No man 〈◊〉 finde 〈◊〉 heresie 〈◊〉 place 〈…〉 by fayth and therefore went home to his house lesse iustified then the publican If the scriptures condemne the hart of man to be crooked euen from his youth Gene. 6. and also condemneth all the righteousnes of man to be like a filed cloth if S. Paule could finde in his flesh no good thing dwelling but sheweth a coÌ„tinuall resistance betwene the old man and the new then must it folow that these phariseis which condemne this article of heresy eyther cary no flesh nor no old man about them to be resisted or verely say what they will they can not choose but bee combred with euill motions for the inward man continually to fight agaynst The place of the authour sufficiently defendeth it selfe as foloweth S. Paule byddeth vs mortify all our euill desyres and carnall lustes as vncleanesse couetousnesse wrath blasphemy Col. â— The place of the author detractation pride and other like vices And vnto the Rom. 6. he sayth let no sinne raigne in your mortall bodyes That is to say albeit that we cannot liue without the motion of suche euill desires yet we shall not suffer them to rule in vs but shall mortifye them in resisting them c. 26 All true Christianity lyeth in loue of our neighbors for God and not in fasting 26. Article keeping of holy dayes watching praying and singing long prayers dayly and all day long hearing Masse running on pilgrimage c. fol. 52. The place of this article is this Thou hast alwaies occasion to mortify thine euill desires to serue thine neighbor Conferre this article with the 〈…〉 to comfort him and to helpe him with word and deed with couÌ„sell and exhortation and other semblable meanes In such loue towardes our neighbor for the loue of God lyeth all the law and the prophets as saith Christ yea and all christianity and not in fasting keeping of holydayes watching singing and long praiers daily and all day loÌ„g hearing of masses setting vp of candles running on pilgrimages and such other things which as well the hypocrites proud people enuious and subiect to all wicked affections do c. 27 Many Doctors in diuinity and not onely common people beleueth that it is the part of Christen fayth onely to beleue that Iesus Christ hath liued here in earth fol. 53.54 27. Article The place is this We beleeue that Iesus Christ hath here liued-on earth and that he hath preached and that he dyed for vs To beleeue that Christ here liued and dyed is good but this is not the thing onely that 〈◊〉 a Christian and did many other thinges When we beleue these things after the story we beleue that this is our christen fayth This not onely the simple people beleueth but also Doctors in diuinity which are takeÌ„ for wise men Yea the deuill hath also this fayth as sayth S. Iames The deuils beleue and they tremble For
because that could not be proued and that they could not preuayle by reason they vsed theyr wil in place of reason sometime dispitefull and iniurious talke As Fryer Scot being asked of one to whoÌ„ he shuld say the Pater noster hee aunswered saying say it to the deuill knaue So the Councel perceauing they could profite nothing by reasoning they were compelled to passe * That is to the numbring of voyces The Fryers and Prelates could not agree amoÌ„g themselues about saying the Pater noster voting But then incontinent they that were called ChurchmeÌ„ were found deuided and repugnaunt among themselues For some Bishop with the Doctours and Friers consented that the Pater noster should be sayde to sayntes but the Byshops of S. Andrewes Caitnesse and Atheins wyth other moe learned men refused vtterly to subscribe to the same Finally with consent of both the parties Commission was geuen by the holy churche to Dane * This Winrame is now become a godly minister in the Church of God and a maried man Walter Myllâ— Martyr Iohn Winrame then Suppriour of S. Andrewes to declare to the people how and after what maner they shoulde praye the Lordes prayer Who accepting to the commission declared that it should be sayd to God with some other restrictions which are not necessary to be put in memory And so by litle and little the brute and tumulte ceased Ex testimonio è Scotia allato * The martyrdome of the blessed seruant of God Walter Mille. AMong the rest of the Martirs of Scotland y e marueilous constancie of Walter Mille is not to be passed ouer w t silence Out of whose ashes sprang thousands of his opinion and religion in Scotland who altogether choose rather to dye then to be any longer ouertroden by the tyranny of the foresayd cruell ignorant and beastly byshops Abbots Monkes and Fryers and so began the congregation of Scotland to debate the true Religion of Christ agaynst the Frenchmen and Papists who sought always to depresse and keepe down the same for it began soone after the Martyrdome of Walter Mille of the which y e forme here after followeth In the yeare of our Lorde 1558. in the tyme of Marye Duches of Longawayll Queene Regent of Scotland the sayd Iohn Hamelton being bishop of S. Andrewes Walter Mylle contrary to his Popishe vow maried Walter Mylle first suspected of heresie Walter Mylle taken by two Popishe prestes George Straqwhen and Syr Hugh Turrye and Primate of Scotland this Walter Mille who in hys youth had bene a papist after that he had bene in Almaine had heard the doctrine of the Gospell he returned again into Scotland and setting aside al papistry and compelled chastitie maryed a wyfe whiche thing made him vnto the Byshops of Scotland to be suspected of heresie and after long watching of him he was taken by 2. Popish Priestes one called sir George Sâ—raqwhen and the other sir Hugh Turry seruauntes to the sayd byshop for the tyme wythin the towne of Dysart in Fiâ—â—e and brought to s. Andrewes and imprisoned in the castell therof He being in prison the Papistes earnestly trauayâ—ed and laboured to haue seduced him and threatned him with death and corporall tormentes to the intent they woulde cause him to recant and forsake the trueth But seeing they coulde profit nothing thereby and that he remained still firme and constant they laboured to perswade him by faire promises and offered vnto him a Monkes portion for all the dayes of his life in the Abbay of Dunfermeling so that hee woulde denie the things he had taught and graunt that they were heresie but he continuing in the truth euen vnto the end despised their threatnings and faire promises Concilium malignantium Then assembled together the Bishops of S. Andrewes Murray Brechin Caitnes and Atheins the Abbots of Dunfermeling Landors Balindrinot Towper with Doctors of Theologie of S. Andrewes as Iohn Greson blacke Frier and Dane Iohn Uymame suppriour of S. Andrewes William TraÌ„ston Prouost of y e old Colledge with diuers others as sondry Friers blacke gray These being assembled and hauing coÌ„sulted together he was taken out of prison brought to y e Metropolitane Church where he was put in a Pulpit tofore the Bishops to be acused Walter Mylle for age could scarse clyme to the pulpit God geueth strength contrary to mans expectation the 20. day of Aprill Being brought vnto y e Church and climing vp to the Pulpit they seeing him so weake feeble of person partly by age and trauaile partly by euil intreatment that without help he could not clime vp they were in despaire not to haue heard him for weakenesse of voyce But when he began to speake he made the Church to ring and sound againe wyth so great courage stoutnes that the Christians which were present were no lesse reioyced Andrew Oliphant the Archbishops Chaplaine then the aduersaries were confounded and ashamed He being in the Pulpit and on his knees at Prayer sir Andrew Oliphant one of the Byshops Priestes commaunded him to arise and to answere to his Articles saying on this maner Sir Walter Mille arise and aunswere to the Articles for you hold my Lord heere ouer long To whome Walter after he had finished his prayer aunswered saying We ought to obey God more then men I serue one more mightie euen the omnipotent Lord and where you call me sir Walter they call me Walter and not sir Walter I haue bene ouerlong one of the Popes Knightes Now say what thou hast to say These were the Articles whereof he was accused with his aunsweres vnto the same OLiphant What thinke you of Priests mariage Mille. Oliphant Mylle I hold it a blessed band for Christ himself maintained it and approued the same and also made it free to al men but ye thinke it not free to you ye abhorre it and in y e meane time take other mens wiues and daughters wil not keepe the band that God hath made Ye vow chastitie breake the same S. Paul had rather marry then burne the which I haue done for God forbad neuer mariage to any man of what state or degree so euer he were Olip Oliphant Mylle Thou sayest there is not seauen sacraments Mille. Geue me the Lords supper and Baptisme and take you the rest part them amoÌ„g you For if there be vij why haue you omitted one of them to wit mariage and geue your selues to sclaunderous and vngodly whoredome Oliph Oliphant Thou art against the blessed sacrament of the aultar and sayest that the Masse is wrong and is Idolatry Mille. Mylle A similitude aptely applyed A Lord or a King sendeth calleth many to a diner and when the diner is in readinesse he causeth to ryng a bell and the men come to the hall and sit downe to be partakers of the diner but the Lord turning his backe vnto them eateth all himselfe and
brought openly to the Cathedrall Church and so to the place of punishment where malefactours are executed and there should make open confession of their wickednes But euen at the same tyme chaunced a persecution against the Lutheranes which was the cause that this sentence albeit it was too gentle for so great offence was not put in execution For because the name of the Lutheranes was most odious they feared least the punishment of these men should not haue bene so much thought to be due for their offence The Fryers â—â—caped and 〈◊〉 Lutheâ—â—â—es puniâ—â—â—d as done in reproch of the order and many thought that whatsoeuer should be done to them it would be to the Lutheranes a pleasant spectacle and cause them much to reioice This order of the Franciscanes was esteemed of the common people very holy so that what tyme they were carried out of Paris certayne women mooued wyth pitie followed them vnto the gate of the Uniuersitie wyth many teares and sighes After they came to Orleance and were bestowed in seuerall prisons they began to boast agayne of their liberties and priuiledges and at length after long imprisonment they were discharged and set at libertie without anye further punishmente Had not these persecutions before mentioned letted the matter the King had determined as it was certaynely reported to plucke downe their house and make it euen with the ground Ex Io. Sleid. lib. 9. But to leaue the memorye of thys Idolatrous generation not worthy any further to be named let vs occupy the tyme with some better matter 〈◊〉 the 〈…〉 M. 〈◊〉 tyme. in remembring the story of a good and constant Martir of the Lorde before ouerpast whiche suffered in Kent for the worde of God before Luthers time about the second yeare of this kings raigne as heere in story followeth Iohn Browne a blessed Martyr of Christ Iesus burned at Ashford by Archbishop Warrham and Doct. Fisher Bish. of Rochester about the 2. yeare of king Henry the 8. An. 1511. Persecuters Martir The cause W. Warrh Archb. of Cant. Fisher byshop of Rochester A chauÌ„try priest Walter More Gentleman William More hys brother Children of Wye Baily arraÌ„t Beare of Wilborough Two seruauntes of Wil. Warham I. Browne of Ashford At Asheford Ann. 1511. The first occasion of the trouble of this I. Brown the blessed seruaunt of God The story of Iohn Browne Martyr was by a certayne Prieste who passing downe to Graues end in the coÌ„mon Barge where the sayd Ioh. Brown was amongest diuers other passingers moe and disdayning y t hee so saucely shoulde sit so neare vnto him in the Barge who belyke seemed not muche to passe vppon the Priest began to swell in stomacke agaynst him At length bursting forth in his priestly voyce and disdaynefull countenaunce hee asked hym in this maner Doest y u know sayd he who I am thou sittest to neare me and fittest on my clothes No sir sayde the other I know not what you are I tell thee quoth hee I am a priest What sir are you a parson or vicar Talke betweeâ— Iohn Browne a proud Priest 〈◊〉 in Graues end 〈◊〉 Barge or some ladies chapleine No quoth he agayne I am a soule Priest I sing for a soule Doe you so sir quoth the other that is well done I pray you sir sayd he where find you the soule when you go to Masse I cannot tel thee sayd the Priest I pray you where doe you leaue it sir when the Masse is done I cannot tell thee sayde the priest Neither can you tell where to find it when you goe to Masse nor where you leaue it when the Masse is done howe can you then saue the soule sayd he Go thy wayes said the priest I perceiue thou art an hereticke and I will be euen with thee So at the landing Walter More William More Chilten and Beare persecuters the priest taking with him Walter More and W. More two Gentlemen and brethren rode straightwayes to the archbishop who theÌ„ was Wil. Warham Wherupon the sayd Iohn Browne within 3. dayes after was seÌ„t for by the archbishop His bringers vp were Chilten of Wye baily arraunt and one Beare of Wilseborough with two of the bishops seruantes Who with certayn other being appoynted for the same came sodenly into his house vppon him Iohn Browne sodeinly taken and caryed away the same day when his wife was churched as hee was bringing in a messe of pottage to the bourd seruing his gestes and so laying hands vpon hym set him vpon his owne horse and binding his feete vnder the horses belly caryed him away to Canterbury neither he nor his wife nor any of his friendes knowing whether he went nor whether he should and there continuing the space of 40. dayes froÌ„ LowsoÌ„day till Friday before Whitsonday through the cruell handling of the sayd Archb. and y e B. of Rochest D. Fisher hee was so piteously intreated His bare 〈◊〉 set vpon the hote coales to make him deny the truth that his bare feete were set vpon the hote burning coales to make him deny his fayth whiche notwithstanding hee would not doe but paciently abiding y e payne continued in the Lordes quarrell vnremoueable At length after al this crueltie susteined his wife yet not knowing where he was become on Friday before Whitsonday he was sent to Ashford where he dwelt the next day there to be burned In the meane time Brown brought to Ashford to be burned as he was brought to the town ouer night there to be set in the stockes it happened as God would that a young mayde of his house comming by and seeing her mayster ran home and told her mistres Then she comming to him and finding him in y e stocks appoynted to be burned the next morow Browne set in the stockes at Ashford sat by him all the night long To whome then he declared the whole story or rather tragedy how he was haÌ„dled and how his feet were burned to the bones that he could not set them vppon the ground by the two Bishops aforesayde he thanked God therfore and all to make me sayd hee to deny my Lorde which I will neuer doe for if I should deny him sayde he in this world he would deny me hereafter And therfore I pray thee sayd he good Elizabeth continue as y u hast begon bring vp thy childreÌ„ vertuously in the feare of God And so the next day which was on Whitson euen thys godly martyr was burned where he standing at the stake sayd this prayer holding vp his handes as followeth The prayer of Browne at his death O Lord I yeeld me to thy grace Graunt me mercy for my trespace Let neuer the fiend my soule chace The prayer of Iohn Browne at his death Lord I will bow and thou shalt beate Let neuer my soule come in hell heate Into thy handes I commend my spirit thou hast redeemed me O Lord of truth And so
pulled it vp agayne with violence so plucking it too and fro through the meate pipe in suche sorte as with muche lesse griefe they might haue ridde him out of his life at once Thus at the last when all tormentes and tormenters were weeried and that it did nothing at all preuaile to go this way to worke they asked him whether he did not repent his wicked and seditious deede As touching the deede aunswered that it was so farre off that he did repent that if it were to do againe he thought he should do the same But as touching the maner of the deede he was not a little sory that it was done in the Kings presence to the disquietnes of his minde Howbeit that was not to be imputed vnto him which neither enterprised or thought vpon any such matter Williaâ— Gardiâ—â—â— not 〈…〉 but rather to be ascribed vnto the King in that he hauing power woulde not prohibite so great Idolatry vsed among his people This he spake with great feruencie After they had vsed all kynde of torments and saw thâ—t there could nothing more be gathered of him and also that through his woundes and paynes he could not long liue they brought him three dayes after to execution And first of all The right hand of W. Gardiner 〈◊〉 of in the 〈◊〉 The left 〈◊〉 of W. Gardiner cut of in the Market place bringing him into the Uestry cut off his right hand which he taking vp with his left haÌ„d kissed Then he was brought into the market place wheras his other hand also was cut off which he kneeling downe vpon the grounde also kissed These things thus done after the manner and fashion of Spaine his armes being bound behinde him his feete vnder the horse bellye hee was caried to the place of execution ⧠The order and manner of the cruell handlinge of William Gardiner an English Merchaunt tormented and burned in Portugall in the cause of God and of his truthe There was in that place a certaine engine froÌ„ the which a great rope comming downe by a pulley The wretched cruelâ—â— of the â—ortugals in 〈◊〉 a Christian Martyr was fastened about the middle of this Christian Martyr which first pulled him vp Then was there a great pile of woode sette on fire vnderneath him into the which he was by little little let downe not with the whole body but so that his fete only felt the fire Then he was hoised vp and so let downe againe into the fire and thus oftentimes pulled vppe and downe In which great torment for al that he continued w t a constant spirite and the more terribly he burned y e more vehemently he prayed At the last when his feete were consumed the tormentors asked him whether hee did not yet repent hym of his deede William Gardiner at 〈◊〉 burning 〈…〉 and exhorted him to call vppon oure Ladie and the Saintes Wherunto he answered that as he had done nothing whereof hee did repent him so hee had the lesse neede of the helpe of our Lady or any other Sainte and what externall torments so euer they vsed the truthe he sayde remaineth alwaies one and like vnto it selfe the which as he had before confessed in his life so would he not nowe denie it in his death desiring them to leaue of such vanities and follie For when as Christ did cease any more to be our aduocate then he would pray to our lady to be his aduocate W. Gardiner would not pray to our Lady so long as he had Christ to be his aduocate The prayer of W. Gardiner out of the 43. Psalme and sayd O eternall God father of all mercies I beseeche thee looke downe vpon thy seruant c. And when as they sought by all meanes possible to stoppe his praying and praising God in this sorte he cried out with a loude voyce rehearsing the 43. Psalme Iudica me Deus discerne causam meam de gente non sancta Iudge me O God and defende my cause against the vnmercifull people He was not come vnto the latter ending of the Psalme when as they pulling him vp and downe in the fire for the more torment the rope being burnt a sonder he fel downe in the midst therof wheras geuing his body for a sacrifice hee chaunged his temporall paines for perpetuall rest and quietnesse Thus it seemed good in the sighte of God by this Messenger to prouoke the Portugales to y e sincere knowledge of him and therfore they ought the more to haue acknowledged the great loue kindnesse of God offred vnto them and also the more to be mindefull of their owne duetie and thankefulnesse towardes him And if it be so great an offence to violate the ordinaunces of mans lawe and to contemne the Ambassadours of Kyngs and Princes lette the Portugalles and all other looke well vnto it A lesson for the Portugales what it is so cruelly to handle the heauenly messenger of the high God Neither was this their cruelty altogether vnreuenged by the mighty hand of God The iust hand of God vpon persecuters when as not onely the very same night amongst diuers of the kings ships which were in y e next hauen ready to saile one was burned being set on fire by a sparcle of Gardiners fire driuen thether w t the winde but also y e kings sonne which then was maried died within halfe a yere It is reported that that sparcle lighted amoÌ„gest gunpouder and the next yere after the King himselfe also died and so both within one yeare after the tormenting of this blessed Martyr Thus the body of the sayd Gardiner being consumed yet the rage fury of the common people so ceased not but they were as cruell against him being deade as they were when he was aliue and with their tongues tormeÌ„ted this Martyr when they could doe no more with their handes yea for very madnes they would scarse tarry vntil he were burned but euery man as they could catch any pece of him halfe burned threwe it into the sea Thys Sacrifice thus ended the Cleargie to pacifie Gods wrath which they feared The blind and miserable cruelty of the Portugals agaynst a poore Englishe man A Popeholy fast for pacefying the wrath of theyr God of the Altar for the violating of theyr aultar appoynted a solemne fast of certaine dayes for penaunce to purge that facte which facte rather shoulde haue taught them to purge them selues and to put awaye theyr filthy Idolatrie and much rather they shoulde haue fasted repented for that their extreeme cruelty they had shewed vnto the liuely member of Christ. Albeit this death of William Gardiner seemeth to haue profited very many of them litle or nothing yet for all that there are some as I haue hearde diuers reporte oute of whose mindes the remembraunce of this constant Martir can neuer be pulled and is so freshe yet amongest them as if it were nowe lately
sinnes both for the quicke and the dead 2. Christ ordeined his Supper to be celebrate and receaued of the congregation And therefore Paule biddeth the Corinthians to tarry one for another In the Masse there is no such thing choose the people whether they will come or no Sir Iohn is kinne to the tide he will tarry for no man if he haue a boy to say Amen it is inough 3. Christ receaued not but he distributed also the whole in euery part Sir Iohn when he hath receaued all alone he sheweth the people the empty chalice And if he distribute to the people once a yeare it is but in one kinde alone 4. Christ ordeined the Supper to be a taking matter an eating matter a distributing and a remembring matter Contrary our Masse men make it a matter not of taking but of gazing peeping pixing boxing carying recarying worshipping stouping kneeling knocking with stoupe downe before hold vp higher I thanke God I see my maker to day c. Christ ordeined it a table matter We turne it to an altar matter he for a memorie we for a sacrifice he sate our men stand he in his common tongue we in a forreigne tongue Whereby it is manifest to appeare how diuers and repugnant the Masse is to the institution of the Lords Supper The doctrine◠of the Massebook◠cōtrary to God◠commaundementes Maior Another Argument proouing that the Masse is contrary to Gods Commaundementes Item where the first table of Gods blessed and sacred commaundements teacheth men to woorship and serue him and to direct the meditations of their harts only vnto him and that in all places at all times both publikely and priuately The Masse booke doth point out seruice for Saincts and for creatures by name to be serued Minor at the least 300. dayes and yeares as appeareth by the Calenders Masses Collectes martiloge c. Ergo the doctrine and institution of the Masse booke tendeth contrary to Gods holy commaundements Conclusio Another reason against the Masse Item where S. Paule in expresse woordes willeth all things to be done in an edifying tongue the Masse is celebrate in a tongue forreigne straunge and vnknowne to the people so that although the matter therein conteyned were holesome and consonant to Scripture as much as disagreeing from the same yet for the straungenes of the tongue it geueth but a sound and worketh no edifying to the ignorant Now both the tongue being strange to the eares of the people and the matter also in the Masse conteined being repugnant to Gods word what defence can the Masse haue but vtterly it is to be reiected And for somuch therefore as the Masse so long vsed in a forreigne language hath not hitherto come to the vnderstanding of the simple and vulgare sort to the intente they may themselues perceiue the matter and be theyr owne iudges I haue heere set foorth the chiefest parte thereof which is the Canon in Englishe so as I found it in a certayne written copie by Maister Couerdale translated adioining withall the Rubricke and circumstaunce of the same in euery point as is in the Masse booke conteyned ¶ The whole Canon of the Masse with the Rubricke thereof as it standeth in the Massebooke after Salisbury vse Translated word by word out of Laten into English AFter the Sanctus the Priest immediately ioining hys handes together and lifting vp his eies beginneth these wordes Te igitur clementissime c. that is to saye The Rubrick Therefore most gratious father thorough Iesus Christ thy sonne our Lord we humbly beseech thee Let him bowe downe his body while he sayth And we desire Heere the Priest standing vpright must kisse the altar (a) And why not on the left hand aswell or why any such kissing at all on the right hand of the sacrifice saying that thou accept and blesse Heere let the Priest make three crosses vpon the chalice and the bread saying these ✚ giftes these ✚ (b) Precious no doubt princypall or els arte thou to presūptuous that hast already offered it vp for thy sinnes for the saluation of others presentes these ✚ holy and vnspotted sacrifices When the signes are made vpon the chalice let him lift vp his hands saying thus Which first of al (c) Who gaue you that cōmission will you offer bread and wine for the Church of Christ who of very loue hath offred vp himselfe for it already Ephes. 5. we offer vnto thee for thy holy Catholike Church that thou vouchsafe to pacifie keepe vnite and gouerne it throughout the whole world with thy seruaunt our Pope N. and our Bishop N. That is (d) Charitye would pray for others also his owne Byshop only and our King N. And they are expressed by name Then let there follow and all true beleeuers and such as haue the Catholike and Apostolike faith in due estimation Heere let him pray for the liuing Remember Lord thy seruants handmaides N. and N. Anno 1552. In the which prayer a rule must be obserued for the order of charitie Fiue times let the Priests pray So did not the Lord teach his disciples to pray Mat. 6. Luke 11. First for himselfe Secondly for father and mother carnall and spirituall and for other parents Thirdly for speciall frends parishioners and others Fourthly for all that stande by Fifthly for all Christen people And heere may the Priest commend all (b) And why not his enemies also Math. 5. his frends to God But my counsayle is that none make ouerlong tarying there partly for distraction of mind partly because of immissions which may chaunce through euill Angels And all that stand heereby round about whose fayth and deuotion vnto thee is knowne and manifest for whome we offer vnto thee or which themselues offer vnto thee this sacrifice (c) Why make ye then a satisfactory sacrifice of it of prayse for them and theirs for the redemption of their soules for the hope of their saluation and health and render their vowes vnto thee the eternall liuing and true God Communicating and worshipping the memoriall fyrst (d) If ye hadde the Lordes matter in hand ye would do it in remembrance of him of the glorious and euer virgin Bowing downe a little let him say Mary the mother of our God and Lord Iesu Christ also of thy blessed Apostles and Martyrs Peter Paule Andrew Iames Iohn Thomas Phillip Bartholomew Mathew Simon Tadeus Timis Cletus Clemens Sextus Cornelius Ciprianus Laurence Chrisogonus Iohn and Paule Cosme and Damian and of all thy Saincts By whose (e) Thus the merites prayers of Christ are defaced merites praiers graunt thou that in all things we may be defended wyth the helpe of thy protection through the same Christ our Lord Amen Heere let the Priest behold the hoste (a) And why for within a litle whyle he looketh to haue it his God with great veneration saying Therefore Lord we beseech thee
thinges and aboue all thinges the highest sweetnesse The body of our Lord Iesu Christ be vnto me sinner the way and life in the ✚ name of the father and of the sonne and of the holy Ghost Amen Here let him take the body (b) Benedicite a gods name a crosse being first made with the same body afore his mouth saying Haile for euermore thou heauenly drinke vnto me before all thinges and aboue all thinges the highest sweetnesse The body and bloud of our Lord Iesu Christ profite me sinner for a remedy euerlastyng into life eternall AmeÌ„ In the ✚ name of the Father and of the Sonne and of the holy Ghost Amen Here let him take the bloud whiche when it is receaued let bow him selfe and say ¶ The Prayer I render thaÌ„kes to thee O Lord holy Father almightie eternall God whiche hast refreshed me out of the most holy body and bloud of thy Sonne our Lord Iesu Christ. And I beseech thee that this Sacrament of our saluation whiche I vnworthy sinner haue receiued come not to my iudgement nor condemnation after my merites but to the profite of my body and to the saluation of my soule into life euerlastyng Amen Which prayer being said (c) Here be such tricks as S. Peter and Paule neuer wrote of let the Priest go to the right side of the altar with the chalice betwene his handes his fâ—ngers beyng yet ioyned together as afore let the Subdeacon approch neare and poure out wine and water into the chalice And let the Priest rence his handes (d( A daungerous matter I tell you least any parcels of the body or bloud be left behind in his fingers or in the chalice (e) Magno conatu magnas nugas agunt But wheÌ„ any Priest must celebrate twise in one day then at the first Masse hee must not receiue any ablutioÌ„ but put it in the Sacristie or in a cleane vessell till the end of the other Masse and then let both the ablutions be receiued After the first ablution is sayd this prayer That we haue receaued with mouth O Lorde let vs take with a pure mynde and (f) De munere temporali note well these wordes out of a temporall gift let it be to vs a remedy euerlastyng Here let him (g) A tokeÌ„ that he hath had some corrupte matter in hand wash his fingers in the holow rowme of the chalice with wyne beyng poured in by the Subdeacon which when it is drunke vp let the prayer folow Lord let this (h) What dare ye cal it a Communion D. Weston will be angry then communion purge vs from sinne and make vs to be partakers of the heauenly remedy After the receiuyng of the ablutions let the Priest lay the chalice vpo the paten that if ought remayne behynd it may drop And afterward bowyng him selfe let him say Let vs (a) What it is that these Idolaters will not worship Very signes and tokens will noâ— they sticke at worship the signe of the Crosse whereby we haue receaued the Sacrament of saluation Afterwarde let hym (b) He had neede I trow that hath daâ—bed such a muddy wall washe his handes In the meane season let the Deacon fold vp the corporas When handes are washen and the Priest returneth to the right ende of the altar (c) Is the priest then to proud to take it vp himselfe let the Deacon reache the chalice to y e Priestes mouth that if ought of that which was poured in doe remayne behynde (d) For the pore Deacon is not worthy to receiue it he may receaue it After that let hym say (e) By this is meant these few wordes that are spoken nexte before the last collect the communion with his Ministers Then makyng a signe of the Crosse in his owne face lette the Priest turne hym selfe to the people and (f) Oh what a Visour of holynes is here with his armes somewhat lifted vp and his handes ioyned together let him say Dominus vobiscum and turning him againe to the altar let him say oremus let vs pray Then let him say the (g) That is the last collect postcommon according to the number and order of the aforesayd prayers Before the Epistle when the last postcommon is ended and the Priest hath made a signe of the crosse in his forehead let him turne him agayne to the people and say Dominus vobiscum Then let the Deacon say Benedicamus domino At another tyme is sayd Ite missa est As oft as Ite missa est is sayd it is alway sayd in turning to the people And when Benedicamus domino or Requiescant in pace must be sayde let it be sayde in turning to the altar When these things are spoken let the Priest with his body howed downe and his hands ioyned together in the middes before the altar say (h) And why not with a loud voyce if it be good Because it is not the Maslemongers profession to edifie the people with a still voice this prayer O holy Trinitie let the office of my (i) Bond seruice is as â—it a name for the popishe Masse as can be For not onely custome but euill will also doth much if maister money helpe not bond seruice please thee and graunt that this sacrifice which I vnworthy haue offred in the eyes of thy maiesty may be acceptable vnto thee and that vnto me and all them for whome I haue offred it (k) what the Masse in the Deuils name for what intent then dyed Christ it may auayle to obteyne remission thou beeyng mercifull who lyuest and reignest God c. Which prayer being ended let the Priest stand vpright (l) That face hath much crossing crossing himselfe in his face saying In nomine patris c. And so when obeysance is made after the same order wherein they came afore to the altar at the beginning of the Masse so hauing on their apparayle with the censor bearer and other Ministers let them (m) Walke on as ye came ye haue leaue to be trudging go theyr waye agayne The ende of the Canon NOw it remayneth as we haue promised before to entreate of the partes and parcels of the Masse declaring likewise how and by whome this popish or rather apish Masse became so clamperd and patched together with so many dyuers and sondry additions whereby it may the better appeare what hath bene the continuance of the same First in the beginning of this Preface it was declared before how this word Masse was neuer vsed nor knowne in the old primatiue Church among the first Christians nor among the Grecians Therefore they that deduce and deriue the origine of the Masse from Sainct Iames and Basilius are farre deceiued As I thinke that Sainct Iames was once Byshop at Ierusalem so I thinke not contrary but sometymes he ministred the Communion there in breaking of bread and that not without the Lords prayer and other
October 27. which was Theodoret about one onely worde which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet were they come the 3. daye to answer al things that could be obiected so that they would shortly put out their argumeÌ„ts So M. Haddon Deane of Exeter desired leaue to appose M. Watson which wyth 2. other mo that is Morgan Harpsfield was apoynted to answer M. Haddon Deane of Exceter disputeth against M. Watson Morgan and Harpsfield M. Haddon demaunded this of him whether any substaÌ„ce of bread or wine did remaine after the consecration Then Master Watson asked of him againe whether he thought there to be a reall presence of Christes body or no M. Haddon saide it was not meete nor orderlike that hee which was appoynted to be respondent should be opponent he whose duty was to obiect shuld answer Yet M. Watson along while would not agree to answer but that thing first being granted him At last an order was set and M. Haddon had leaue to go forwarde with his argument Then he prooued by Theodorets words a substance of breade and wine to remaine For these are his wordes The same they were before the sanctification The wordes of Theodoretus alleaged whiche they are after M. Watson sayde that Theodoret meant not the same substance but the same essence Whereupon they were driuen againe vnto the discussing of the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and M. Haddon prooued it to meane a substaunce A popish distinction betweene substaÌ„ce and essence bothe by the Etimologie of the word and by the wordes of the Doctor For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoth he coÌ„meth of the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which descendeth of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so commeth the Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth substance Then M. Watson answeared that it had not that signification onely But M. Haddon prooued y t it must nedes so signifie in that place Then hee asked Watson when the bread wine became Symboles Wherunto he answered after the consecration and not before Then gathered M. Haddon this reason out of hys author Da The same thing saieth Theodoret that the bread and wine were before they were Symboles the same they remaine still in nature and substance Argument of M. Haddon after they are Symboles ti Bread and wine they were before si Therefore bread and wine they are after Then M. Watson fell to the deniall of the authour and said he was a Nestorian Watson is driueÌ„ to a shamefull shift to deny the author when he cannot aunswer and he desired y t he might answer to master Cheiney whyche stoode by for that he was more meete to dispute in the matter because he had granted and subscribed vnto the real presence M. Cheyney desired pacience of the honorable men to heare hym trusting that he should so open the matter that the veritie should appeare protesting furthermore M. Cheyney that he was no obstinate nor stubburne man but would be conformable to all reason and if they by their learning which he acknowledged to be much more then his could answer his reasons then he would be ruled by them and say as they sayd for he would be no author of schisme nor hold any thing coÌ„trary to the holy mother the church which is Christes spouse D. Weston liked this well and commended him highly saying that he was a well learned and a sober man well exercised in all good learning and in the Doctors and finallye a man meete for his knowledge to dispute in that place I pray you heare him quoth he Then Master Cheiney desired such as there were present to pray 2. words with him vnto God and to say Vincat veritas Lette the veritie take place and haue the victorie M. Cheynyes prayer and all that were present cried with a loud voyce Vincat veritas vincat veritas Then sayde D. Weston to him that it was hypocriticall Men may better say quoth he Vincit veritas Trueth hath gotten the victorie Weston Master Cheyny sayd againe if he woulde geue hym leaue he woulde bryng it to that poynte that he might wel say so Then he began wyth M. Watson after thys sorte you sayd M. Cheny and Watson disputeth that M. Haddon was vnmete to dispute because hee graunteth not the naturall and real presence but I say you are muche more vnmeete to aunswere because you take away the substance of the sacrament M. Watson said he had subscribed to the real presence should not go away from that M. Haddon chalenged for subscribing to the reall presence So sayde Weston also the rest of the Priestes in so muche that for a greate while hee could haue no leaue to say any more till the Lordes spake and willed that he should be heard Then he tolde them what hee meant by his subscribing to the reall presence farre otherwyse then they supposed So then he went forwarde and prosecuted M. Haddons argument in prouing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a substance vsing the same reason that M. Haddon did before him and when he had receiued the same aunswere also that was made to M. Haddon he said it was but a leâ—d refuge when they could not answer to deny the author proued the author to be a catholike doctor and that being prooued he confirmed that was saide of the nature and substance further The similitude of Theodorete is this quoth he As the token of Christes body and bloud after the inuocation of the Prieste doe change their names yet continue the same substaunce so the body of Christ after his ascension changed his name was called immortall yet had it his former fashion figure circumscription and to speake at one word the same substance of his body Therefore said M. Cheiney The arguâ—ment of Theodore renued by M. Cheyâ— if in the former part of the similitude you denye the same substaunce to continue then in y e later parte of the similitude which agreeth with it I wil deny the body of Christ after his ascensioÌ„ to haue the former nature substance But y t were a great heresy therefore it is also a great heresye to take awaye the substance of bread and wine after the sanctification Then was M. Watson enforced to saye that the substaunce of the bodye in the former parte of the similitude brought in by him did signifie quantitie other accidentes of the sacramentall tokens which be sâ—ene and not the very substance of the same and therfore Theodoret saith Quae videntur c. that is Those things which be seene For according to Philosophie the accidentes of things be seene and not the substances Then M. Cheiney appealed to the honorable meÌ„ and desired that they shoulde geue no credite to them in so saying for if they should so thinke as they woulde teache M. Cheyâ—â— appealed 〈◊〉 the Lordâ— after theyr Lordshippes had
that will saye the contrary that all that is contained in the holy Communion set out by the most innocent and godly Prince king Edward the 6. in his high court of Parliament is conformable to that order which our Sauiour Christ did both obserue and commaund to be obserued which his Apostles primatiue church vsed many yeares whereas the Masse in many things not onely hath no foundation of Christe his Apostles nor the primatiue Church but is manifestly contrary to the same and coÌ„taineth many horrible abuses in it And although many either vnlearned or malitious do report that M. Peter Martyr is vnlearned yet if the Queeneâ— highnes wil graunt thereunto I with the sayde M. Peter Martyr and other 4. or 5. whiche I shall chuse will by Gods grace take vppon vs to defende not onely the common praiers of the Church the ministration of the Sacraments and other rites ceremonies but also al the doctrine and religion set out by our said soueraigne Lord king Edward the 6. to be more pure and according to Gods worde then any other that hath bene vsed in England these 1000. yeares so that Gods word may be iudge that the reasons and proufes of both parties may be sette out in wryting to the intent as well that all the worlde maye examine and iudge thereon as that no man shall start backe from his wrytinge And where they boast of the faith that hath bene in the Churche these 1500. yeres we will ioyne with them in this poynt and that the same doctrine and vsage is to be followed whiche was in the Church .1500 yeres past and we shall prooue that the order of the Churche let out at this present in this Realme by Acte of Parlament is the same that was vsed in the Church .1500 yeres past so shall they be neuer able to prooue theirs The same Thursday beinge the 7. of Septemb. Lorde Mountacute chiefe Iustice and Lorde chiefe Baron were deliuered out of the Tower The 13. of September the reuerende father M. Hughe Latimer was committed to the Tower The 14. of Septemb. the bishop of Caunterburye was committed to the Tower The 26. of September one Maister Graye of Cambridge called before hym one M. Garth for that he would not suffer a boy of Peter house to helpe hym saye Masse in Penbroke hal which was before any law was established for that behalfe The Queene came to the Tower of London vpon the Thursday being the 28. of September Amongest these Pageantes stood a certaine man vpon the top of the Eagle vpon Paules steeple with a flagge in his hand and vpon the Saterday following shee rode from the Tower thorough the Citie of London where were made many Pageants to receiue her and so was triumphantly brought to Westminster to White hall Uppon the Sonday being the first day of October the Queenes highnesse went from White hall to Westminster Abbey accompanied wyth the most part of the Nobility of this Realme namelye these The Duke of Norfolke the Earle of Arundell the Earle of Shrewsburie the Marques of Winchester the Earls of Darby Bedford Worcester Cumberland Westmerland Oxford Sussex Deuonshire Penbroke the Lord Dacres of the North Lord Ferris Lorde Cobham Lord Aburgeiny Lord Wentwoorth Lord Scroupe Lord Rich Lord Uaus Lorde Hawarde Lord Conias Lord Morley Lorde Paget and the Lorde Willowbye with many other Nobles and all the Embassadours of diuers countreys the Maior of London wyth all the Aldermen Also out of the Abbey to receiue her comming came three siluer Crosses and to the number of four score or neare vppon Q. Mary crowned Doctor sayes Sermon Generall pardon at the Queens CoronatioÌ„ â—xempted 〈◊〉 of the Pardon of singing men all in very rich gorgeous coapes Amongest whom were the Deane of Westminster and diuers of her Chaplaines which bare euerye one some ensigne in their handes and after them followed 10. Byshops mytred all and their Croyser staues in theyr handes and rich Copes vpon them euery one And in this order they returned froÌ„ Westminster hal before the Quene to the Abbey where she was crowned by Steuen Gardiner Bishop of Winchester and Lorde Chancellor of England At the time of the Coronation Doctour Day Bishop of Chichester made a sermon to the Queenes maiestie and to the rest of the nobilitie Also there was a generall Pardon proclaimed wythin the Abbey at the sayd time of her Coronation out of which Proclamation all the prisonners of the Tower and of the Flete were excepted and 62. more Wherof M. Whitchurch and M. Grafton were two The thirde of October the Uicechauncellour of Cambridge did chalenge one M. Pierson for that hee ministred still the Communion in his owne Parish and did receyue straungers of other Parishes to the same and woulde not say masse Whereupon within 2. dayes after he was cleane discharged from farther ministring in his Cure Uppon the Wedensday following Q. Mary rideth to the Parliament house Sergeant Pollard speaker in the Parliament The Earle of Huntington deliuered out of the Tower M. Saunders for preaching agaynst the Masse committed to the Marshalsey the Archb. of Yorke was committed to the Tower Uppon Thursdaye being the 5. of October 1553. the Queene road to the Parliament in her roabes and all the nobilitie with her and when they were set in the Parliament house the Bishop of Winchester made to them a solemne Oration and Sergeant Pollarde was chosen speaker of the Parliament The same day the Bishops of Lincolne Harford and Westchester were discharged from the Parliament and Conuocation Also the 10. daye of October the Earle of Huntington was deliuered out of the Tower Upon the Sonday after being the 15. of Oct. M. Laurence Saunders preached at Alhallowes in Breadstreete in y e morning where he declared the abhomination of the masse with diuers other matters very notably and godly Wherof more shal be heard by the Lordes leaue heereafter when we come to his story In which his doing as he shewed himselfe to be Gods faithful minister so is he sure not to be defrauded of gods faithful promise who sayth Omnis qui confitebitur me coram hominibus confitebor ego illum coram patre meo qui est in coelis Math. 10. But about noone of the same day he was sent for by the bishop of London and from thence committed to the Marshalsee Upon the Sonday folowing being the 20. of October Doctor Weston preached at Paules Crosse. D. Westons popish Sermon at Paules Who in the beginning of his Sermone willed the people to praye for the soules departed on this wise You shall pray for all them y t be departed that be neither in heaueÌ„ nor hell but in a place not yet sufficiently purged to come to heaueÌ„ that they may be releued by your deuout prayers He named the Lordes table an oyster board He saide that the Catechisme in Latin lately sette out was abhominable heresie likened the setters
beleue and confesse all the Articles of faith doctrine set forth in the Simbole of the Apostles The Creede whiche we commonly cal the Creede and in the Symboles of the Councels of Nice kept An. dom 324. of Constantinople An. dom 384. of Ephesus kept An. dom 432. of Calcedon kept An. dom 454. of Toletum the first and fourth Also the Symboles of Athanasius Irenaeus Tertullian of Damasus which was about the yeare of our Lorde 376. we confesse and beleue we saye the Doctrine of the Symboles generally and particularly so that who soeuer doth otherwise we hold the same to erre from the truth Fourthly we beleue and confesse concerning iustification Iustification by fayth onely in Christ. that as it commeth onely from Gods mercy through Christ so it is perceaued and had of none whiche be of yeares of discretion otherwise then by fayth onely which fayth is not an opinion but a certaine perswasiō wrought by the holy Ghost in the minde and hart of man What fayth is where through as y e minde is illumined so the hart is soupled to submitte it selfe to the will of God vnfaynedly so sheweth forth an inherēt righteousnes Righteousnes in man righteousnes without man The doctrine of free iustification defended for no curiositie but for quiet of conscience which is to be discerned in the Article of iustification from the righteousnes which God endueth vs withall iustifying vs although inseperably they goe together And this we do not for curiositie or contention sake but for conscience sake that it might be quyet whiche it can neuer be if we confounde without distinction forgeuenes of sinnes and Christes Iustice imputed to vs with regeneratiō and inherent righteousnes By this wee disalowe Papisticall doctrine of free will of woorkes of supererogation of merites of the necessitie of auricular confession and satisfaction to Godwardes Seruice in the vulgar tongue Fiftly we confesse and beleue concerning the exteriour seruice of God that it ought to be according to the word of God and therfore in the congregation al thinges publike ought to be done in such a tongue as may be most to edifie not in Latin where the people vnderstād not the same Sixtly we confesse and beleue that God onely by christ Iesus is to be prayed vnto and called vpon Inuocation to God alone Purgatory and Masses suffragatory denied therfore we disalow inuocation or prayer to Saints departed this life Seuenthly we confesse and beleeue that as a man departeth this life so shall he be iudged in the last day generally in the meane season is entred either into the state of the blessed for euer An. no 1554. May. or damned for euer and therefore is either past all helpe or else needes no helpe of any in this life By reason whereof we affirme Purgatory Masses of Scala coeli Trentals and suche Suffrages as the Popishe Church doth obtrude as necessary Two sacramentes to be the doctrine of Antichrist Eightly we confesse and beleeue the Sacramentes of Christ which be Baptisme and the Lordes Supper that they ought to be ministred according to the institution of Christ concerning the substantiall partes of them and that they be no longer Sacraments then they be had in vse and vsed to the end for the which they were instituted The supper to be ministred in both kindes Against transubstantiation Agaynst Adoration of the sacrament The masse to be no propitiatory sacrifice Inhibition of Priestes mariage Antichristian And heere we playnly confesse that the mutilation of the Lords Supper and the subtraction of the one kinde from the lay people is Antichristian And so is the doctrine of transubstantiation of the Sacramentall bread and wyne after the words of consecration as they be called Item the adoration of the Sacrament with honor due vnto God the reseruation and carying about of the same Item the Masse to be a propitiatory sacrifice for the quicke and dead or a worke that pleaseth God All these we confesse and beleeue to be Antichristes doctrine as is the inhibition in Mariage as vnlawfull to any state And we doubt not by Gods grace but we shal be able to prooue all our confessions heere to be most true by the veritie of Gods word and consente of the Catholicke Churche which followeth and hath followed the gouernaunce of Gods spirit and the iudgement of his word And this thorough the Lordes helpe we will do eyther in disputation by word before the Queenes hyghnesse and her Counsayle eyther before the Parliament houses of whome we doubt not but to be indifferently heard eyther with our pennes whensoeuer we shall be thereto by them that haue authoritie required and commaunded In the meane season as obedient Subiectes wee shall behaue our selues towardes all that be in authoritie and not cease to pray to God for them that he woulde gouerne them all generally and particularly with the spirite of wisedome grace And so we hartily desire humbly pray all men to do Exhortation agaynst rebelliō in no point consenting to any kinde of rebellion or sedition against our soueraigne Lady the Queenes highnes but where they can not obey but they must disobey God there to submit themselues with all patience and humilitie to suffer as the will and pleasures of the higher powers shall adiudge as we are ready thorough the goodnes of the Lord to suffer whatsoeuer they shall adiudge vs vnto rather then we will cōsent to any doctrine contrary to this which we heere confesse vnlesse we shall be iustly conuinced therof either by writing or by word before such Iudges as the Queenes hyghnes and her Counsell The bigger part agaynst the better Appeale from the Vniuersitie Doctors as not indifferent iudges or the Parlamēt houses shall appoint For the Uniuersities and Clergy haue condemned our causes already by the bigger but not by the better part without all disputation of the same and therefore most iustly we may do appeale from them to be our Iudges in this behalfe except it may be in writing that to al men the matter may appeare The Lord of mercy endue vs all with the spirit of his truth and grace of perseuerance therein vnto the end Amen The 8. of May Anno Dom. 1554. Robert Menauen aliâs Robert Ferrar. Rowland Taylor The names of the prisoned preachers subscribing to this declaration Iohn Philpot. Iohn Bradford Iohn Wigorne and Glouc. Episcopus aliâs Iohn Hooper Edward Crome Iohn Rogers Laurence Saunders Edmund Laurence I. P. T. M. ☞ To these things abouesayd do I Myles Couerdale late of Exon consent and agree with these my afflicted breethren being prisoners with mine owne hand And thus much concerning this present declaration subscribed by these preachers which was on the viij day of May. Furthermore the xix day of the sayd moneth the Lady Elizabeth May. 19. Lady Elizabeth Sir Iohn Williams Sister to the Queene was
iustice nor vnwoonted to thy mercy It is well knowen vnto vs how maruelously thou diddest worke in Sara of the age of xc yeares and in Elizabeth the barren and also far striken in age for thy counsel is not in the power of men Thou Lord that art y e searcher of harts thoughts thou knowest that thy seruaÌ„t neuer lusted after man neuer gaue her selfe to wanton coÌ„pany nor made her selfe pertaker w t them that walk in lightnes but she consented to take an husband with thy feare not with her lust Thou knowest that thy seruaunt tooke an husband not for carnal pleasure but only for the desire loue of posteritie wherein thy name might be blessed for euer and euer Geue therfore vnto thy seruaunts Phillip our king and Mary our Queene a male issue which may sit in the seat of thy kingdome Geue vnto our Queene thy seruant a little infant in fashion and body comely beautifull in pregnant wit notable and excellent Graunt the same to be in obedience like * It is not best such one to be graunted vnto you 〈◊〉 being lyke Abrahamâ— Ioseph Moses and Salomon hâ— may chauÌ„â—â— to smel oâ— your corrupt doctrine and detest yoâ— bloudy tyranny c. Abraham in hospitalitie like Loth in chastitie and brotherly loue lyke Ioseph in meekenes myldnes like Moses in strength valiantnes like Sampson Let him be found faythful as Dauid after thy hart Let him be wise among kings as the most wise Salomon Let him be like Iob a simple and an vpright man fearing God eschewyng euill Let hym finally be garnished with the comelynes of all vertuous coÌ„ditions and in the same let him waxe old and lyue that he may see his childrens children to the third fourth generation And geue vnto our soueraigne Lord and Lady K. Phillip and Queene Mary thy blessing and long life vpoÌ„ earth And graunt that of theÌ„ may come kings Queenes which may stedfastly continue in faith loue and holynesse And blessed be their seed of our God that all nations may know thou art only God in all the earth which art blessed for euer and euer Amen ¶ Another prayer for Queene Mary and her conceiued chyld O Almighty father which diddest sanctifie the blessed Virgine and mother of Mary in her conception and in the byrth of Christ our sauiour thy onely sonne also by thy omnipotent power didst safely deliuer the prophet Ionas out of the Whales belly Defend O Lord we beseech thee An other prayer for the same thy seruaunt Mary our Queene with child conceyued and so visite her in and with thy godly gift of health that not onely the child thy creature within her conteined may ioyfully come from her into this worlde and receyue the blessed Sacraments of Baptisme and Confirmation enioying therwith dayly encrease of all princely and gracious gifts both of body soule but that also she the mother thorowe thy speciall grace and mercy may in tyme of her trauaile auoyde all excessiue dolour and payne and abide perfect and sure from all perill and danger of death with long and prosperous life thorough Christ our Lord Amen It followeth now further in processe of the story that vpon the Tuesday being the x. of Ianuary xix of the lower house of the Parliament with the Speaker Ianuary 1â— came to the White Hall to the kyng and there offred him the gouernment of the realme and of the Issue if the Queene should faile which was confirmed by act of Parliament within ten dayes after Upon Wednesday folowing Ianuary â—â— beyng the xxvi of Ianuary the Parliament was cleane dissolued In this Parliament among other things the bishop of Rome was established and all such lawes as were made against hym since the xx yeare of K. Henry the 8. were repealed also cardinall Poole bish Pates The Pope supremacy establisheâ— by Parlament Matters coÌ„â—cluded in the Parlaâ—ment Lilly other were restored to their bloud Also there was an acte made for speakyng of words that whosoeuer should speake any thyng agaynst the king or Queene or that might mooue any sedition or rebellion at the first tyme to haue one of his eares cut of or to forfeit an C. markes and at the second tyme to haue both his eares cut off or els to forfeit an C. pounds who so euer should write cipher or print any of the premisses to haue their right hand cut off Three statutes agaynst heretickes reâ—uiued Also in this Parliament three statutes were reuiued for triall of heresie one made in the fift yere of Richard the 2. an other in the 2. yeare of Henry the 4. and the third in the 2. yeare of Henry the 5. Also the doyng of M. Rose and the other that were with him was communed of in this Parliament and vpon that occasion an acte was made that certaine euill prayers should be treason agaynst the Queenes highnes The prayers of these men were thus God turne the hart of Queene Mary from Idolatrie or els shorten her dayes Wherof read the statute Ann. 1. 2. Reg. Phil. Mariae Cap. 9. As touching the taking of M. Rose his felows word was brought therof to M. Hooper being theÌ„ in the Fleete Whereupon the said M. Hooper sendeth aunswer againe with a letter also of consolation sent to the sayd prisoners the copie wherof I thought here not to ouerpasse ¶ The aunswer of M. Hooper to a letter sent vnto him concerning certaine prisoners taken in Bowe churchyard 〈◊〉 aunâ—â—re to a 〈…〉 sent 〈◊〉 him THe grace of God be with you Amen I perceiue by your letter how that vpon Newyeres day at night there were taken a godly company of Christians whilest they were praying I doe reioyce in that men can be so well occupied in this perilous time and flee vnto God for remedy by prayer as well for theyr owne lackes and necessities as also charitably to pray for them that persecute them So doth the worde of God commaund all men to pray charitably for them that hate them and not to reuile any Magistrate with wordes or to meane him euill by force or violence They also may reioyce that in well doyng they were taken to the prison Wherfore I haue thought it good to send them this little writing of consolation praying God to send them pacience charitie constancie in the truth of his most holy word Thus fare you well and pray God to send his true word into this Realme againe amongest vs which the vngodly Bishops haue now banished Ianua 4. ann 1555. ¶ A letter of consolation sent from M. Hooper to the godly brethren taken in Bow churchyard in prayer and layd in the Counter in Breadstreat THe grace fauor consolation and ayd of the holy ghost be with you now and euer So be it Dearely beloued in the Lord euer sithens your imprisonment A letter of 〈◊〉 Hooper 〈◊〉 of most â—eauenly â—onsolatioÌ„ I haue
to talke one of them one thynge and an other a nother Alas neither wil these men heare me if I speake neither yet wil they suffer me to write There is no remedy but let them alone and commit the matter to God Yet I began to go forward and said that I would make the texts to agree and to prooue my purpose well enough L. Chan. No no thou canst proue nothing by the scripture The scripture is dead it must haue a liuely expositor Rog. No the Scripture is aliue But let me goe forwarde wyth my purpose Wor. All heretikes haue alleaged the scriptures for them and therefore we must haue a liuely expositor for them Rog. Yea all heretikes haue alleaged the Scriptures for them but they were coÌ„futed by the scriptures and by none other expositor Wor. But they wold not confesse that they were ouercome by the scriptures I am sure of that Rog. I beleeue that and yet were they ouercome by them and in all CouÌ„cels they were disputed with ouerthrown by the scriptures Confused 〈◊〉 withâ—ut order And heere I would haue declared howe they ought to procede in these daies so haue come againe to my purpose but it was vnpossible for one asked one thing an other saide an other so that I was faine to holde my peace and let them talke And euen wheÌ„ I would haue taken holde on my proofe the Lord Chauncelor bad to prison with me again and away away said he we haue more to talke withall if I woulde not be reformed so he termed it away away Then vp I stoode for I had kneeled all the while Then sir Richard Southwell who stoode by in a window sayd to me thou wilt not burne in this geare when it commeth to the purpose Sir Rich. Southwell â—peaketh I know well that Rog. Sir I cannot tel but I trust to my Lorde God yes lifting vp mine eyes vnto heauen B. of Ely The bishop of Ely speaketh Then my Lord of Ely told me much of the Quenes Maiesties pleasure and meaning and set it out wyth large wordes saying that shee tooke them that woulde not receiue the Bishop of Romes supremacie to be vnworthy to haue her mercy c. Roger. I sayde I would not refuse her mercye and yet I neuer offended her in all my life And that I besought her Grace and all their honors to be good to me reseruing my conscience Diuers speake at once No quoth they then a great sorte of them Diuers â—peake at â—nce and specially Secretary Bourne a maried priest and haue not offended the lawe Rog. I sayd I had not broken the Queenes lawe nor yet any poynt of the law of the Realme therin For I married where it was lawfull Diuers at once Where was that sayd they thinking that to be vnlawfull in all places Diuers speake at â—nce Rog. In Dutchland And if ye had not heere in England made an open law that Priestes might haue had wiues I would neuer haue come home again â—awfulnes of priestes mariage 〈◊〉 Rogers â—rought 8. children with him â—nto Engâ—â—nd for I brought a wife and eight children with me whych thing yee might be sure that I would not haue done if the lawes of the realme had not permitted it before Then there was a great noise some saying that I was come too soone with such a sort I should finde a soure comming of it and some one thing some another And one said I coulde not well perceyue who that there was neuer catholike man or countrey that euer graunted that a priest might haue a wife Rog. I sayd the Catholike churche neuer denied mariage to Priests M Rogers had away to prison nor yet to any other man and therewith was I going out of the chamber the sergeaunt which brought me thether hauing me by the arme Wor. Then the B. of Worcester turned his face towardes me and saide that I wist not where that church was or is Rog. I sayd yes that I could tell where it was but therewith went the sergeant with me out of the doore This was the very true effecte of all that was spoken vnto me and of all that I answeared thereunto And here would I gladly make a more perfect answere to al y e former obiections as also a due proofe of that which I had taken in hande but at this present I was informed that I should to morrow come to further answer Wherefore I am compelled to leaue out that which I wold most gladly haue done desiring here the hearty vnfained helpe of the praiers of all Christes true members the true imps of the true vnfained Catholicke Churche that the Lorde God of all coÌ„solation wil now be my comfort aid streÌ„gth buckler and shield as also of all my brethren that are in the same case distresse that I and they all may despise all maner of threats and cruelty and euen the bitter burning fire and the dreadfull dart of death and sticke like true soldiors to our deare louing captaine Christ our onely redemer and sauiour and also the only true head of the church that doth all in vs al which is y e very property of an heade and is a thing that all the Bishops of Rome cannot doe and that we doe not traiterously run out of his tents or rather out of the plaine field from him in the most ieopardy of the battaile but that wee may perseuere in the fight if he will not otherwise deliuer vs till we be most cruelly slayne of his enemies For this I most hartely and at thys present with weeping teares most instantly earnestly desire and beseeche you all to pray And also if I die to be good to my poore and most honest wife being a poore straunger and all my little soules hers and my children M. Rogers carefull prayer for his wife and children Whom with all the whole faithfull and true catholicke congregation of Christ the Lord of life and death saue keepe and defend in all the troubles and assaults of this vaine world and to bryng at the last to euerlasting saluation the true sure inheritance of all crossed Christians Amen Amen The 27. day of Ianuarie at night The 2. confession of Iohn Rogers made and that should haue bene made if I might haue ben heard the 28. and 29. day of Ianuarie 1555. FIrst being asked againe by the Lord Chauncelor The 2. examination of Maister Rogers whether I would come into one Church wyth the Bishops and whole realme as now was concluded by ParliameÌ„t in the which all the Realme was conuerted to the Catholike churche of Rome and so receiue the mercy before profered me arising againe with the whole realme Winchesters mercy what it meaneth out of the schisme and errour in which we had long bene with recantation of my errors I answered that before I coulde not tell what his mercy meant but now I vnderstoode that it was
Then gaue he himselfe wholy to the study of the holy scripture to furnish himselfe to the office of a Preacher In study he was diligent and paynefull in godly life he declared the fruites of a well exercised conscience he prayed often and with great feruour and in his praiers as also at other times hee had hys parte of spirituall exercises which his harty sighing to God declared In which when any speciall assaulte did come by prayer he felt presente reliefe then was his company marueilous comfortable For as his exercises were speciall teachinges so in the ende they proued singular consolations wherein he became so expert that within short space he was able to comforte other which were in any affliction by the coÌ„solation wherwith the Lord did comfort him Thus continued he in the Uniuersitie till he proceeded Maister of Arte and a long space after In the beginning of K. Edwards raigne when Gods true religion was begon to be restored M. Saunders reader in the Colledge of Fothringa after licence obteined he began to preach and was so well liked of them which then had authoritie that they appointed him to read a Diuinitie lecture in the Colledge at Fothringa where by doctrine and life he edified the godly drew many ignoraunt to Gods true knowledge and stopped the mouth of the aduersaries Saunders after reader at Lichfield He marryed about that time and in the marryed estate led a life vnblameable before all men The Colledge of Fothringa being dissolued he was placed to be reader in the Minster at Lichefield where he so behaued himselfe in teaching and liuing that the very aduersaries did geue him a full report as well of learning as of much godlines After a certaine space he departed from Lichfield to a benefice in Leicester shyre called Churchlangton wherupon he keeping residence taught diligently and kept a liberall house From thence he was orderly called to take a benefice in the Citie of London named Alhallowes in Breadstreete Then minded he to geue ouer his Cure in the Countrey and therefore after he had taken possession of his benefice in London he departed from London into the Countrey clearely to discharge hymselfe thereof And euen at that time began the broyle aboute the clayme that Queene Mary made to the Crowne by reason whereof he could not accomplish his purpose In thys trouble and euen among the begynners of it suche I meane as were for the Queene he preached at Northampton The constaÌ„t 〈…〉 Saâ—ders nothing medling with the estate but boldly vttered his conscience against Popish doctrine and Antichrists damnable errours which were like to spring vp agayne in England as a iust plague for the little loue which the English nation did beare to the blessed word of God which had bene so plentifully offred vnto them The Queenes men which were there and heard him were highly displeased with him for his Sermon and for it kept him among them as prisoner But partly for loue of hys brethren frends which were chiefe doers for the Quene among them partly because there was no lawe broken by his preaching they dismissed him He seeing the dreadfull dayes at hand inflamed with the fire of godly zeale preached with diligence at both those benefices as tyme coulde serue him seeing he could resigne neither of them now but into the hand of a Papist Thus passed he to and fro in preaching vntill that proclamation was put forth of which mention is made in the beginning At which tyme he was at his benefice in the countrey where he notwithstanding the proclamation aforesayd taught diligently Gods truth confirming y e people therin and arming them against false doctrine vntill he was not only commaunded to cease but also with force resisted â— Saunders 〈◊〉 to 〈◊〉 the â—ealâ—e so that he could not proceede there in preaching Some of his frends perceiuing such fearefull manassings counseled him to flie out of the realme which he refused to do But seing he was with violence kept from doing good in that place he returned towardes London to vysite the flocke of which he had there the charge On Saterday the 14. of October as he was comming nigh to the Citie of London Sir Iohn Mordant a CouÌ„sellour to Queene Mary did ouertake him asked him whether he went I haue sayd Saunders a cure in London and now I go to instruct my people according to my duety If you wil follow my councell quoth M. Mordant let them alone and come not at them To this Saunders aunswered how shall I then be discharged before God if any be sick and desire consolation if any want good counsell neede instruction or if any should slipp into errour receaue false doctrine Did not you quoth MordaÌ„t preach such a day and named the day in Breadstreet in London Yes verely sayd Saunders that same is my cure M. Mordant disswadeth Laurence Saunders from preaching I heard you my self quoth M. Mordant and will you preach now there agayne If it please you sayde Saunders to morow you may heare me agayne in that same place where I wil confirme by the authoritie of Gods worde all that I sayd then and whatsoeuer before that time I taught them I would counsell you quoth the other not to preache If you can and will forbid me by lawfull authoritie then must I obey sayde Saunders Nay quoth hee I will not forbid you but I doe geue you counsell And thus entred they both the Cittie departed eche from other M. Mordant of an vncharitable minde went to geue warning to Boner Bishop of London y t Saunders woulde preach in his Cure the next day Saunders resorted to his lodging w t a minde bent to doe his duety Where because he seemed to be somewhat troubled M. Saunders 〈◊〉 prison till he was in prison one which was there about him asked him how he did In very deede sayth hee I am in prison till I be in prison meaning that his minde was vnquiet vntill he had preached and that then hee shoulde haue quietnes of minde though he were put in prison The next day whiche was Sonday in the forenone he made a sermon in his parish M. Saunders sermon at Alhallowes 2. Cor. 11. entreating that place whiche Paule writeth to the Corinthians I haue coupled you to one man that ye shoulde make your selues a chast Virgine vnto Christ. But I feare lest it come to passe that as the Serpent beguiled Eue euen so your wittes should be corrupt from the singlenes which ye had towardes Christ. He recited a summe of that true Christian doctrine through whiche they were coupled to Christ to receiue of him free iustification thorough fayth in his bloud The Papisticall doctrine hee compared to the Serpentes deceiuing and lest they shuld be deceiued by it he made a comparison betweene y e voice of God and the voice of the Popish Serpent descending to more particular declaratioÌ„ therof as
credibly enformed that I Iohn Hooper a condemned man for the cause of Christ should now after sentence of death beyng in Newgate prisoner and looking daily for execution recant and abiure that which heretofore I haue preached And this talke ariseth of this that the B. of London and his chaplains resort vnto me Doubtlesse if our brethren were as godly as I would wish theÌ„ they would thinke that in case I did refuse to talke with them The 〈◊〉 of this 〈…〉 riseth they might haue iust occasion to say that I were vnlearned durst not speake with learned men or els proud and disdainfull to speake with them Therefore to auoyd iust suspition of both I haue and do daily speake with theÌ„ when they come not doubting but that they report that I am neither proud nor vnlearned And I would wish all men to do as I doe in this poynt For I feare not their arguments neither is death terrible vnto me praying you to make true report of the same as occasion shall serue and that I am more coÌ„firmed in the truth which I haue preached heretofore by their commyng Therfore ye that may send to the weake brethren pray them that they trouble me not with such reports of recantations as they do For I haue hitherto left all thinges of the world and suffred great paynes and imprisonment I thanke God I am as ready to suffer death as a mortall man may be It were better for them to pray for vs then to credite or report such rumors that be vntrue We haue enemies enough of such as know not God truely But yet the fals report of weake brethren is a double crosse I wish you eternall saluation in Iesus Christ and also require your continuall prayer that he which hath begon in vs may continue it to the end I haue taught the truth with my tong and with my pen heretofore hereafter shortly will confirme the same by Gods grace with my bloud Forth of Newgate the 2. of February an 1554. Your brother in Christ Iohn Hooper Upon Monday mornyng the B. of London came to Newgate and there disgraded M. Hooper the sentence of which his degradation here followeth ¶ Degradatio Hooperi IN nomine ✚ patris ✚ filij ✚ spiritus sancti Amen Quoniam per sententiam diffinitiuam à reuerendo in Christo patre Domino Stephano permissione diuina Winton Epìscopo in contra te Iohannem Hooper praesbyterum suae iurisdictionis ratione haeresis delicti infra illius dioecesin Winton notoriè commissi existentem nuper ritè legitimè prolatam constat sufficienter legitimè nobis Edmundo London Episcopo te praefatum Iohannem Hooper haereticum manifestum obstinatum ac pertinacem fuisse esse ac constat similiter tanquaÌ„ haereticum huiusmodi per dictam sententiam pronunciatum declaratum fuisse maiorisque excommunicationis sententia ob id innodatum inuolutum similiter esse ac ab ordine tuo deponendum degradandum curiaeque seculari ob demerita tua huiusmodi tradendum fore prout ex tenore dictae sententiae ad quaÌ„ nos in hac parte nos referimus plenius planius expressius liqueâ— apparet Idcirco nos Edmundus Episc. London antedictus quia nostra vniuersitatis etiam in terest nostras hic partes interponere vicariam operam mutuamque vicissitudinem impendere in cuius etiam dioecesi tu Iohannes Hooper per idem heresis crimen tunc saepius ante post commisisti istis inquam alijs praedictis attentis exequendo omni meliori efficaciori modo quo possumus sententiam praedictam sic vt prae mittitur latam in te qui infra fines limites dioecesis nostrae London notoriè consisteÌ„s in hac parte culpabilis transgressor etiam notoriè existens ad actualem degradationem tui praefati Iohannis Hooper culpa tua exigente ac iustitia id poscente duximus procedendum fore ac sic etiam realiter procedimus vt deinde iuxta iuris exigentiam temporis retroacti morem laudabilem normam consuetam te in Arca Ecclesiae manere nolentem curiae seculari ritè legitimè ac effectualiter tradere possumus Quod ipsum sic fieri debere nos per hanc nostraÌ„ sententiam siue decretum decernimus pronunciamus declaramus in hijs scriptis After the sentence of degradation thus declared nowe let vs see the forme and maner of their degradyng which here also followeth But first here is to be noted that the disgrading of this blessed B. did not proceed agaynst hym as against a B. but as onely against a Priest as they termed him for such as he was these Baalamites accompted for no Bishop Here followeth the forme and maner vsed in the disgrading of B. Hooper THe fourth day of February the yere aboue mentioned in the Chappell in Newgate the Bishop of London there sitting with his Notarie and certaine other witnesses came Alexander Andrew the Gaoler bringyng wyth hym M. Hooper and M. Rogers beyng condemned before by the Chauncellor where the sayd Bishop of London at the request of the foresayd Winchester proceeded to the degradation of the parties aboue mentioned M. Hooper and M. Rogers after this forme and maner First he put vpon them all the vestures and ornaments belonging to a Priest with all other things to the same order appertainyng as though beyng reuested they should solemnly execute in their office Thus they beyng apparelled and inuested the B. beginneth to plucke of first the vttermost vesture and so by degree and order commyng downe to the lowest vesture M. Hooper and M. Rogers â—isgraded togither which they had onely in takyng Bennet and Collet and so beyng stript and deposed he depriued them of all order benefite and priuiledge belonging to the Clergy and consequently that beyng done pronounced decreed and declared the sayd parties so disgraded to be geuen personally to the secular power as the Shiriffes beyng for that yere M. Dauy Woodrofe and M. William Chester Dauy Woodrofe William Chester Shriefes who receiuing first the sayde M. Rogers at the hands of the B. had him away with them bringyng hym to the place of execution where he suffered The witnesses there present were M. Harpsfield Archdeacon of LondoÌ„ Rob. Cosin and Rob. Willerton canons of Paules Th. Mountague George Howe clerkes Tristram Swadocke and Richard Clunney Sumner c. The same Monday at night beyng the 4. of February his keeper gaue hym an inkeling that he should be sent to Glocester to suffer death whereat he reioyced very much liftyng vp his eyes and hands into heauen praising god that he saw it good to send him amongest the people M. Hooper glad that he should suffer amongeâ—t his owne flocke ouer whom he was pastor there to confirme with his death the truth which he had before taught them not doubting
but the Lord would geue him strength to performe the same to his glory and immediately he sent to his seruaÌ„ts house for his bootes spurs and cloke that he might be in a redines to ride when he should be called The next day following about foure of the clocke in the morning before day the Keeper with others came to him and searched him the bed wherin he lay to see if he had written any thing and then he was led by the shiriffs of London and other their officers forth of Newgate to a place appoynted not farre from S. Dunstanes Church in Fleetestreete where sixe of the Queenes Garde were appoynted to receiue hym to cary hym to Gloucester there to be deliuered vnto the shiriffe who with the L. Shandois M. Wickes M. Hooper caâ—ryed to Glocester to be burned and other Commissioners were apointed to see execution done The which Gard brought hym to the Angel where he brake his fast with them eating his meat at that tyme more liberally then he had vsed to doe a good while before About the breake of the day he went to horse and lept cheerefully on horsebacke without help hauyng a hood vpon his hed vnder his hat that he should not be known and so tooke his iourny ioyfully towards Glocester and alwayes by the way the Gard learned of hym where he was accustomed to bait or lodge and euer caried hym to an other Inne Upon the Thursday following he came to a towne in his Dioces called Ciceter xv miles froÌ„ Glocester A woman of Ciceter confirmed by the constancy of M. Hooper which rayled at him before about eleuen of the clocke and there dyned at a womans house which had always hated the truth and spoken all euil she could of M. Hooper This woman perceiuing the cause of his commyng shewed him all the frendship she could and lamented his case with teares confessing that shee before had ofteÌ„ reported that if he were put to the trial he would not stand to his doctrine After dinner he rode forwardes M. Hooper câ—â—meth to Glocâ—ster came to Gloucestâ—r about v. of the clocke and a mile without the towne was much people assembled which cried lamented his estate in so much that on of the Gard rode post into the town to require ayde of the Mayor and shiriffes fearyng least hee should haue bene taken from them The Officers and their retinue repayred to the Gate with weapons The quiet minde of M. Hooper in his troubles and commanded the people to keepe theyr houses c. but there was no man that once gaue any signification of any such rescue or violence So was he lodged at one Ingrams house in Gloucester and that nyght as he had done all the way he did eate hys meat quietly and slept his first sleepe soundly as it was reported by theÌ„ of the Gard and others After his first sleepe he continued all that night in prayer vntil the morning and then he desired that he might go into the next chamber for the Gard wer also in the chamber where he lay that there being solitary he might pray and talke with God so that all that day sauing a litle at meat and when he talked at any time with such as the Gard licenced to speake with hym he bestowed in prayer Amongest other that spake with hym Sir Anthony Kingston Knight was one Who seemyng in tymes past his very friend was then appointed by the Queenes letters to be one of the commissioners to see execution done vppon hym Maister Kingston beyng brought into the chamber found him at his prayer â—yr Anthony Kingston câ—mmeth to M. Hooper and as soone as he sawe M. Hooper he burst foorth in teares Maister Hooper at the first blush knew hym not Then sayde maister Kingston Why my Lord doe ye not know me an olde friend of yours Anthony Kingston Yes M. Kingston I do now know you well and am glad to see you in health and do prayse God for the same But I am sory to see you in this case for as I vnderstand you bee come hether to dye Syr Anthony Kingstones perswasions But alas consider that lyfe is sweete and death is bitter Therefore seeyng lyfe may bee had desire to lyue for lyfe hereafter may doe good In deed it is true M. Kingston I am come hether to end this lyfe M. Hooper replyeth and to suffer death here because I wyll not gainsay the former truth that I haue heretofore taught amongest you in this Diocesse and els where and I thank you for your friendly counsail although it be not so frendly as I could haue wished it True it is M. Kingstone that death is bitter and lyfe is sweete but alas consider that the death to come is more bitter and the lyfe to come is more sweete Therfore for the desire and loue I haue to the one and the terror and feare of the other Lyfe compared with lyfe and death with death I do not so much regard this death nor esteeme this lyfe but haue setled my selfe through the strength of gods holy spirit paciently to passe through the torments and extremities of the fire now prepared for me rather then to denye the truth of his worde desiring you and others in the meane tyme to commende me to Gods mercy in your prayers Well my Lorde then I perceyue there is no remedye Syr Anâ—hony Kingstone and therefore I wyll take my leaue of you and I thanâ—e God that euer I knew you for God did appoynt you to call me beyng a lost child and by your good instructions Syr Anthony Kingstone conuerted by M. Hooper where before I was both an adulterer and a fornicator God hath brought me to the forsaking and detesting of the same If you haue had the grace so to do I do highly prayse God for it and if you haue not I pray God ye may haue and that you may continually lyue in hys feare M. Hooper After these and many other woordes the one tooke leaue of the other M. Kyngston with bitter teares M. Hooper with teares also tricklyng downe hys cheekes At which departure M. Hooper tolde hym that all the troubles he had sustained in prison had not caused hym to vtter so much sorrow The same day in the after noone a blind boy after long intercessioÌ„ made to the Gard A blynd boy commeth to M. Hooper obteined licence to be broght vnto M. Hoopers speache The same boy not long afore had suffered imprisonment at Gloucester for confessyng of the truth M. Hooper after hee had examined hym of hys fayth Gods grace vpon a blynd boy at Glocester and the cause of his imprisonment beheld hym stedfastly and the water appearing in his eyes sayde vnto hym Ah poore boy God hath taken from thee thy outward sight for what consideration he best knoweth but he hath geuen thee an other sight much more precious for
behaue her selfe in the time of her wydowhoode THe grace of God and the comfort of his holy spirite be with you and all them that vnfaynedly loue hys holy Gospell Amen I thanke you deare sister for your most louing remembrance and although I can not recompence the same yet do I wish with all my hart that God would do it requiring you not to forget your duty towards God in these perilous dayes in the whiche the Lorde will trie vs. I trust you do encrease by reading of y e scriptures the knowledge you haue of God and that you diligently apply your selfe to folow the same for the knowledge helpeth not except the life be according thereunto Further I do hartily pray you to consider the state of your wydowhoode and if God shall put in your minde to change it remember the saying of Saint Paule 1. Corinth 7. 1 Cor. â— It is lawfull for the wydow or mayden to marry to whome they list so it be in the Lord that is to saye to suche a one as is of Christes Religion Dearely beloued in Christ remember these words for you shall fynde thereby great ioy and comfort if you chaunge your state Whereof I wyll when I haue better leysure as now I haue none at all further aduertise you In the meane time I commend you to God and the guiding of his good spirit who stablish and confirme you in all well doing and keepe you blamelesse to the day of the Lorde watch and pray for this day is at hand Yours assured in Christ Iohn Hooper ¶ To all my deare breethren my relieuers and helpers in the Citie of London THe grace of God be with you Amen I haue receaued froÌ„ you dearely beloued in our Sauiour Iesus Christ by the hands of my seruaunt William Downton An other letter of M. Hooper to his frienâ—es in London your liberalitie for the which I do most hartely thanke you and I prayse God hyghly in you for you who hath mooued your hartes to shewe this kyndnes towardes me praying him to preserue you from all famine scarcitie and lacke of the truth of his worde whiche is the liuely foode of youre soules as you preserue my body from hunger other necessities which should happen vnto me were it not cared for by y e beneuolence and charitie of godly people Such as haue taken all worldly goodes and lands from me spoiled me of all that I had haue imprisoned my body and appointed no one halfe peny to feede or relieue me withal but I do forgeue them and pray for them dayly in my poore prayer vnto God The christian charitie of M. Hooper to his enemies and from my hart I wishe their saluation and quietly patiently beare their iniuries wishing no farther extremitie to be vsed towards vs. Yet if it seeme contrary best vnto our heauenly father I haue made my reckening fully resolued my selfe to suffer the vttermost that they are able to do against me M. Hooper 〈◊〉 resolued to suffer yea death it selfe by the aide of Christ Iesu who died the most vile death of y e crosse for vs wretches miserable sinners But of this I am assured y t the wicked world w t all his force power shal not touch one of y e heares of your heads without leaue liceÌ„ce of our heauenly father whose wil be done in all things If he will life life be it if he will death death be it Onely we pray that our willes may be subiect vnto his will then although both we all the world see none other thing but death yet if he thinke life best we shal not die no although the sword be drawen out ouer our heades as Abraham thought to kill his sonne Isaac yet when God perceaued that Abraham had surrendred his will to Gods will and was content to kill his sonne God then saued his sonne Dearely beloued if we be contented to obey Gods will and for his commandements sake to surrender our goods and our selues to be at his pleasure Gods will 〈◊〉 be obeyâ—â— in all â—â—inges it maketh no matter whether we keepe goodes and lyfe or lose them Nothyng can hurt vs that is taken from vs for Gods cause nor nothing can at length do â—s good that is preserued contrary vnto Gods commaundement Let vs wholy suffer God to vse vs and ours after his holy wisedome and beware we neither vse nor gouern our selues contrary to his will by our own wisedome for if we do our wisedome will at length proue foolishnes It is kept to no good purpose y t we keepe contrary vnto his commandements It can by no meanes be taken from vs that he would should tary w t vs. He is no good Christian that ruleth himselfe his as worldly meanes serueth for he y t so doth shall haue as many changes as chaÌ„ceth in the world To day with y e world he shall like and prayse the truth of God Difference betweene the true christian and the worldling to morow as the world will so will he like and prayse the falshood of man to day with Christ and to morow with Antichrist Wherefore deare brethren as touching your behauiour towards God vse both your inward spirites and your outward bodyes your inward and your outward man I say not after the meanes of men but after y e infallible word of god Refraine from euill in both and glorifie your heauenly father in both For if ye thinke ye can inwardly in the hart serue him Both the inward man and outward man must concurre in the honour of God and yet outwardly serue with the world in externall seruice y e thing that is not God ye deceaue your selues for both the body and the soule must together concurre in the honour of God as S. Paule plainly teacheth 1. Cor. 6. For if an honest wife be bound to geue both hart and body to fayth and seruice in mariage and if an honest wiues fayth in the hart cannot stand with an whorishe or defiled body outwardly muche lesse can the true fayth of a Christian in the true seruice of Christianitie stand with the bodely seruice of externall Idolatry for the mistery of mariage is not so honorable betweene man and wife as it is betweene Christ euery christian man as S. Paule saith Therefore deare brethren pray to the heauenly father that as he spared not the soule nor the body of his dearely beloued sonne but applyed both of them with extreame payne to work our saluation both of body and soule so he will geue vs al grace to apply our bodyes and soules to be seruauntes vnto him for doubtles he requireth as wel the one as the other and cannot be miscontented with the one and well pleased with the other Either he hateth both or loueth both he deuideth not his loue to one and his hatred to the other Let not vs therfore good brethren deuide
contrary to your own othe writing With what countenaunce wil ye appeare before the Iudgement seate of Christ and aunswere to your othe made first vnto that blessed king Henry 8. of famous memorye and afterward vnto that blessed king Edward the 6. his sonne The bishop answered Tush tush Herodes othe Here the bishop confesseth vnlawfull othes ought not to be kept that was Herodes othe vnlawfull and therfore worthy to be broken I haue done well in breaking it and I thanke God I am come home agayne to our mother to the Catholicke Churche of Rome and so I would thou shouldest doe Doctor Taylor answered Should I forsake y e Church of Christ which is founded vppon the true foundation of the Apostles and Prophetes to approue those lyes erroures superstitions and Idolatries that the Popes and their company at this day so blasphemously do approoue Nay God forbid The true church of Christ wherunto all men ought to turne Let the pope and his returne to our sauioure Christ and his word and thrust out of the Churches such abhominable Idolatries as he maintayneth and then wil christen men turne vnto him You wrote truely agaynst hym and were sworne agaynst him I tell thee quoth the Bishop of Winchester it was Herodes oth vnlawfull and therfore ought to be broken and not kept and our holy father the Pope hath discharged me of it Then sayd D. Taylor Christ will require lawfull othes and promises but you shall not so be discharged before Christ who doubtles will require it at youre handes as a lawfull othe made to your liege soueraigne Lorde the king from whose obedience no man can assoyle you neither the Pope nor none of his I see quoth the Bishop thou art an arrogant knaue Gardiner agayne rayling Rayling wordes become not a magistrate Math. 5. and a very foole My Lord quoth Doctor Taylor leaue your vnseemly rayling at me which is not seemely for such a one in authoritie as you are For I am a Christian man and you know that He that sayeth to his brother Racha is in daunger of a Counsell and he that sayth thou foole is in daunger of hel fire The Bishop answered ye are all false and lyars all the sort of you Nay quoth D. Taylor we are true men and know that is written Os quod mentitur occidit animam agayne Perdes omnes qui loquuntur mendacium i. The mouth that lyeth slayeth the soule And agayne Lord God thou shalt destroy all that speake lyes And therefore we abide by the truth of gods word which ye contrary to your own conscience deny and forsake Thou art maryed quoth the B. Yea quoth Doctour Taylor that I thank God I am Maryage obiected to D. Taylour Mariage defended and haue had nine children and all in lawfull matrimony and blessed be God y t ordayned matrimony and commaunded that euerye man that hath not the gift of continency shoulde mary a wife of his owne and not liue in adultery or whoredome Then sayd the bishop thou hast resisted the Queenes Proceedinges One Idolater holdeth with an other and wouldest not suffer the Parson of Aldam a very vertuous and deuout Priest to say Masse in Hadley Doctor Taylor answered My Lorde I am Parson of Hadley and it is agaynst all right conscience and lawes that any man shall come into my charge presume to infect the flock committed vnto me The Masse with venome of the Popish Idolatrous Masse With that the Bishop waxed very angry said Thou art a blasphemous hereticke in deede that blasphemest the blessed sacrament and put of his cap and speakest agaynst the holy Masse which is made a sacrifice for the quick and the dead D. Taylor answered Nay I blaspheeme not the blessed sacrament which Christ instituted but I reuerence it as a true christian ought to doe The communiō and confesse that Christ ordayned the holy communion in the remembrance of his death and passion The true sacrifice for the quicke and dead what it is which◠when we keepe according to his ordinaunce we through fayth eat the body of Chryst and drinke his bloud geuing thanks for our redemption and this is our sacrifice for the quicke the dead to geue God thankes for his mercifull goodnes shewed to vs in that he gaue his sonne Christ vnto the death for vs. Propitiatory sacrifice offered neuer more then once Thou sayst well quoth the Bishop It is all y t thou hast sayd and more to for it is a propitiatory sacrifice for y e quick dead Thē answered D. Taylor Christ gaue hymselfe to die for our redemption vpon the Crosse whose body there offered was the propitiatory Sacrifice full perfect and sufficient vnto saluation for all them that beleeue in him And this sacrifice did our Sauiour Christ offer in his owne person himselfe once for all Our sacrifice is onely memoratiue Winchesters strong argument cary him to prison neither can any Priest any more offer him nor we neede no more propitiatory sacrifice and therefore I say with Chrysostome and all the Doctours Our Sacrifice is only memoratiue in the remembrance of Christes death and passion a sacrifice of thankesgeuing and therefore Fathers called it Eucharistia And other sacrifice hath the Church of God none It is true quoth the Byshop the Sacrament is called Eucharistia a thankesgeuing because we there geue thanks for our redemption and it is also a sacrifice propitiatory for the quicke and the dead which thou shalt confesse ere thou and I haue done Then called the Bishop his men and sayde haue this fellow hence and carry him to the Kings bench and charge the keeper he be straitly kept Then kneeled Doctor Taylour down and held vp both his hands and said Good Lord I thanke thee and from the tiranny of the Byshop of Rome D. Taylours prayer agaynst the pope and his detestable enormities and all his detestable errours Idolatries and abhominations good Lord deliuer vs And God be praysed for good King Edwarde So they caried him to prison to the Kings Bench where he lay prisoner almost two yeares ☞ This is the summe of that first talke as I sawe it mentioned in a Letter that Doctour Taylour wrote to a frend of his thanking God for his grace that he had confessed his truth and was founde worthy for truth to suffer prison and bands beseeching his frendes to pray for him that he might perseuere constaunt vnto the ende Being in prison Doctour Taylour spent all hys tyme in prayer reading the holy Scriptures and writing and preaching The godly behauiour and cōuersation of D. Taylour in the prison and exhorting the prisoners and such as resorted to him to repentance and amendement of life Within a fewe dayes after were diuerse other learned and godly men in sondry countreys of England committed to prison for Religion so that almost all the prisons in England were become right
this romish Idolatry When he had thus said they with weping teares prayed together and kissed one the other His last token to his wyfe and his sonne he gaue to his wife a booke of the Church seruice set out by Kyng Edward which in the time of his imprisonment he daylye vsed And vnto his sonne Thomas he gaue a Latin booke cōteining the notable sayings of the old martyrs gathered out of Ecclesiastica historia in the end of that book he wrote his Testament and last Vale as hereafter foloweth ¶ The last will and Testament of Doctor Rowland Taylour Parson of Hadley D. Taylours will and testament written in the booke which he gaue to his sonne Iob. 1.2 Apoc. 14. Luke 12. I Say to my wife and to my children The Lord gaue you vnto me and the Lord hath taken me from you and you from me blessed be the name of the Lord. I beleue that they are blessed which dye in the Lord. God careth for Sparowes and for the heares of our heades I haue euer founde him more faythfull and fauorable thē is any father or husband Trust ye therefore in him by the meanes of our deare Sauior Christes merites beleue loue feare and obey him pray to him for he hath promised to helpe Count me not dead for I shall certainely liue and neuer dye I go before and you shal folow after to our long home I go to the rest of my children Susan George Ellen Robert and Zachary I haue bequeathed you to the onely omnipotent I say to my deare frendes of Hadley and to all other which haue heard me preache A pure consciēce fully quieted that I depart hence with a quiet conscience as touching my doctrine for the which I pray you thanke God w t me For I haue after my little talent declared to other those lesiōs y t I gathered out of gods booke the blessed Bible Therfore if I or any Aungell from heauen should preach to you any other Gospell then that ye haue receiued Gods great curse vpon that Preacher Beware for Gods sake that ye deny not God A graue warning agaynst Popery neyther decline from the word of fayth lest God decline from you so do ye euerlastingly perishe For Gods sake beware of Popery for though it appeare to haue in it vnitye yet the same is in vanity and Antichristianity and not in Christs fayth and verity Beware of the sinne agaynst the holy ghost The sinne agaynst the holy Ghost now after such a light opened so playnly and simply truly throughly and generally to all England The Lord graunt all men his good and holy spirit encrease of his wisedome contemning the wicked world A godly prayer harty desire to be with God the heauenly company through Iesus Christ our only Mediator Aduocate righteousnes life sanctification and hope Amen Amen Pray Pray ¶ Rowland Taylour departing hence in sure hope without all doubting of eternal saluatiō I thāke God my heauenly father through Iesus Christe my certeine Sauiour Amen The 5. of February Anno. 1555. Psalme 27. The Lord is my lighte and my saluation whome then shall I feare Roma 8. God is he that iustifieth who is he that can condemne Psalm 30. In thee O Lord haue I trusted let me neuer be confounded On the next morow after that Doct. Tailour had supped with his wife in the Counter as is before expressed which was the fift day of February the Shiriffe of London with his Officers came to the Counter by two of the clocke in the morning and so brought forth Doctor Taylour and without any light lead him to the Wolsacke an Inne without Algate D. Taylours wife suspecting that her husband should that night be caried away watched all night within S. Butolphes Churchporch beside Algate hauing with her two children D. Taylour lead from the Coūter by night toward Hadley the one named Elizabeth of xiiij yeares of age whom being left without father or mother Doctour Taylour had brought vp of almes from iij. yeares olde the other named Mary D. Taylours owne daughter Now when the Shiriffe his company came against S. Butolphes church The last meeting and leaue-taking with his wyfe and children Elizabeth cried saying O my deare father Mother mother here is my father led away Then cried his wife Rowland Rowland where art thou for it was a very darcke morning that the one could not see the other D. Taylour aunswered deare wife I am here and stayed The Shiriffes men would haue led him forth but the Shiriffe sayd This Sheriffe was M. Chester stay a litle maysters I pray you and let him speake with his wife and so they stayed Then came she to him and he tooke his daughter Mary in his armes and hee his wife and Elizabeth kneeled downe sayd the Lordes prayer At which sight the Sheriffe wept apase so did diuers other of y e company After they had prayd he rose vp kissed his wife shooke her by the hand sayd Farewell my deare wife be of good cōfort for I am quiet in my conscience God shal stirre vp a father for my children And then he kissed his daughter Mary and sayd God blesse thee and make thee his seruant kissing Elizabeth he sayde God blesse thee I pray you all stande strong stedfast vnto Christ his word keepe you from idolatry Thē said his wife God be with thee deare Rowland I will with Gods grace meet thee at Hadley And so was he led forth to the Woolsacke and his Wife folowed him As soone as they came to the Woolsacke hee was put into a chamber wherein he was kept with foure Yeomen of the Gard and the Shiriffes men Doctor Tailor as soone as he was come into the chamber fell downe on his knees gaue himselfe wholy to prayer The Sheriffe then seing D. Taylours wife there The Shrieffes gentlenes shewed to the womā would in no case graunt her to speake any more with her husband but gētly desired her to go to his house and take it as her owne promised her she should lack nothing sent two Officers to conduct her thither Notwithstanding she desired to go to her mothers whither the Officers led her and charged her mother to keep her there till they came agayne Thus remayned Doctour Taylour in the Woolsacke kept by the Shiriffe and his company D. Taylour brought to the signe of the Woolsacke till 11. of the clocke At which time the Sheriffe of Essex was ready to receyue him and so they set him on horseback within the Inne the gates being shut At the comming out of the gates Iohn Hull before spokē of stood at the rayles with Thomas Doctour Taylours sonne When Doctour Taylour saw them he called them saying Come hither my sonne Thomas And Iohn Hull lifted the child vp and set him on the horse before hys father And Doct. Taylour put
will do When the B. had made an ende of his long tale this good father Rawlins spake very boldly to him and sayd Rawlins aunswere to the Byâ—shop My Lord. I thanke God I am a christian maÌ„ and I hold no opinions contrary to the word of God if I do I desire to be reformed out of the worde of God as a christian maÌ„ ought to be many mo words in like sort wer betwene the B. Raulins which this reporter doth not wel remeÌ„ber But in the end when Rawlins would in no wyse recant his opinions the B. told him plainly y t he must proceed against him by y e law condemn him as an heretike Proceed in your law a Gods name said Rawlins but for an heretike you shal neuer condemn me while y e world standeth The B. Landaffâ— proceedeâ— with praâ— in condeâ—â—nation oâ— Rawlins which câ—â—monly 〈◊〉 popish pâ—â—â—secutors not woâ—â— doe But said the B. to his company before we proceed any further with hym let vs pray vnto God that he would send some sparke of grace vppon him meanyng Rawlins it may so chance that God through our prayer will here turne and conuert his heart When Rawlins heard the B. say so Ah my Lord quoth he now you deale well and like a godly Bish. and I thanke you most hartily for your great charity and gentlenes Christ saith where as two or three be gathered in my name I will be in the middest of them and there be moe then two or three of you Now if it be so that your request be godly and lawfull and that that you pray as ye should pray without doubt God will heare you And therefore my Lord goe to doe you praye to your God Anno 1555. Aprill and I wil pray to my God I know that my God will both heare my prayer and performe my desire By and by the B. with his company fell to praier And Rawlins turning himselfe to a pew that stood somewhat neare him The Bishop â—ayeth to 〈◊〉 God Rawlins to 〈◊〉 fell downe vpon his knees couering hys face with his handes and when they had praied a while the B. with his company arose from prayer And then also arose Rawlins and came before the Bishop Then said the B. Now Rawlins how is it with thee wilt thou reuoke thy opinions or no Surely said Rawlins my Lorde Rawlins you lefte me and Rawlins you finde me and by Gods grace Rawlins I will continue Rawlins conâ—â—nued in his doctrine Poâ—ish Bishâ—ps pray to a false god therefore 〈◊〉 not heard A Masse sayd for conuersion of Rawlins Certainly if your petitions had bene iust and lawefull God woulde haue hearde them but you honor a false God and pray not as ye should pray and therfore hath not God graunted your desire But I am one poore simple man as you see and God hath heard my complaint and I trust he will strengthen me in his owne cause The Bishop when he perceiued that this hipocrisye of theirs tooke none effect then with hot wordes he reproued him and forthwith was ready to read tht sentence Howbeit vppon some aduise geuen to him by his Chapleynes that were there present hee thought best firste to haue a masse thinking that in deed by so doing some wonderfull worke should be wrought in Rawlins and thereuppon a priest began Masse In the meane tyme poore Rawlins betooke himselfe to prayer in a secret place therby vntill such time as the priest came to the Sacring as they terme it whiche is a principall poynt of theyr Idolatry When Rawlins hearde the Sacring bell ring as the vse was he rose out of hys place and came to the Quâ—ere doore and there standing a while turned himselfe to the people speaking these wordes good people The woâ—des of Rawlins to the people at tâ—e sacring time if there be any Brethren amongest you or at the least if there be but one Brother amongest you the same one beare witnesse at the daye of iudgement that I bowe not to this Idoll meaning the Host that the Priest held ouer his head The Masse being ended Rawlins eftsoones was called for agayne Rawlins still conâ—taÌ„t in the profession of Gods truth Sentence read agaynst Rawlins Rawlins seâ—t to prisoÌ„ to Cardiffe caâ—tle To whom the Bishop vsed many perswasions but the blessed man continued stedfast in his former profession that the Bishops talke was altogether in vayne and to no purpose Wherupon the Bishop caused the definitiue senteÌ„ce to be read Which being ended Rawlins was dismissed and from thence he was by the bishops commaundement caried agayn to Cardiffe there to be put into the prison of y e towne called Cockmarell a very darck lothsome and most vile prison Rawlins in the meane while passed away the time in prayer and chiefly in singing of Psalmes which kynde of godly exercises he alwayes vsed both at Cardiffe Castle in all other places Nowe after hee hadde thus continued as Prisoner in Cockmarell Prison at Cardiffe as is aforesayde a good space about three weekes before the daye wherein hee suffered the head Officers of the Towne that had the charge of his execution were determined to burne hym because they woulde be sooner ryd of hym hauing not in deede a writ of executioÌ„ awarded as by the law they should haue Whereuppon one Henrye Lewes the Recorder of the Towne that then was seeyng that they wente aboute to burne hym without any warrant by writ came to them and told them that if they did burne hym before they had the writte De haereticis comburendis the Wyfe of the sayde Rawlins would vpon iust cause by law call theyr doings into question Immediately vppon this aduertisement they sent to London for the writ aboue named vpon the receipt wherof they made some speede to the execution of the sayd Raulins The writte awarded for burning of Rawlins Nowe when the daye was come wherein the good father should performe and accomplish the last Act of thys his worthy conflict he was the night before wylled to prepare himselfe Now when he perceiued his time no lesse neare then it was reported vnto hym he sent forthwith to hys Wyfe and willed her by the messeÌ„ger that in any wise she should make readye Rawlins wedding 〈◊〉 and send vnto him his wedding Garment meaning a Shyrt whiche afterwarde hee was burned in Which request or rather commaundement of his his wife with great sorow and griefe of hart did performe and early in the morninge did send it him whiche he receiued moste gladly and ioyfully Nowe wheÌ„ the houre of his execution was come this good and constant father Raulins was brought out of prison hauing on his body the long Shyrt Whiche as you heard before he called his wedding garment and an olde Russet coate whiche he was wont to weare Besides this he had vpon his legges an olde payre of leather Buskins which he
passe of the Popes Bull the time nowe serueth to entreat of Pope Iulius death for so much as he made hys end about the latter end of this foresayd moneth of March. * Read more of this in a booke called a warning to England The death of Pope Iulius 3. Concerning the deedes and acts of which Pope to make a full declaratioÌ„ it were not so much tedious to the reader as horrible to all good eares * Vide scriptum Pauli Vergerij contra hunc Archiepiscopum Note here what an holy Catholicke Church 〈…〉 Under this Iulius florished the Archb. of Beneuentanus a Florentine named Iohannes a Casa Deane of the Popes Chamber chiefe Legate to the Uenetians who well declaring the fruit of that fylthy See so farre forgat both honesty and nature that hee shamed not onely to play the filthie Sodomite himselfe to boast openly of the same but also tooke vpon hym most impudently in Italian metre to al mens eares to set forth the prayse commendation of that beastly iniquity saying that he himselfe neuer vsed other this booke was prynted at Uenice by one Troianus Nauus yet the Pope could suffer this so great iniquity and shameles beastlines euen vnder his nose in his owne chaÌ„ber which could not abide the true doctrine of Christ in Christian bookes Amonges other prankes and deedes of this foresayde Pope in his Iubilee and in the Sinode of Trent and in coÌ„firming of the Idole of Lauretane this is also reported of him in his life that he delighted greatly in Porkefleshe and Peacockes Upon a tyme when he was admonished of his Phisition to abstayne from all Swynes fleshe for that it was noysome for his Goute and yet would not folow his counsell the Phisition afterward gaue warnyng to his steward or orderer of his diet that he shoulde set no more Porkeflesh before hym Wherupon when the Pope perceyued the sayd Porke flesh to be lacking in his accustomed seruice where sayde he is my Porke A Porkish Pope And when his Steward had aunswered that his Phisition had forbidden anye Porke to be serued theÌ„ the Pope bursting out in great rage said in these wordes Bring me sayd he my Porkefleshe Al dispetto di Dioâ— That is to to say in English Monstrous blasphemy 〈…〉 Pope In the despight of Cod. At an other time he sitting at dinner poynting to a Peacocke vpon his table which he had not touched keepe sayd he this colde Peacocke for me agaynst supper and let me sup in the gardeÌ„ for I shall haue guestes So wheÌ„ supper came and amongest other hot Peacockes he sawe not his colde Peacocke brought to his table y e Pope after hys wonted maner most horribly blaspheming God fell into an extreme rage Pope Iulius blasphemeth God 〈…〉 c. Whereupon one of his Cardinals sitting by desired him saying Let not your holinesse I pray you be so moued with a matter of so small weight Then this Iulius the Pope answering agayne What sayd he if God was so angrye for one apple that he cast our first parents out of Paradise for the same O Vocâ—m 〈◊〉 christo 〈◊〉 why may not I beyng his vicar be angry theÌ„ for a Peacocke sithens a Peacocke is a greater matter then an apple Beholde here good reader by this Pope the holines of that blasphemous See and yet thou shalt see here what affectioÌ„ was borne vnto this Pope here in England by the Diriges Hearses and Funerals coÌ„maunded to be had and celebrated in all churches by the Queene and her Counsell as may appeare by the copy of theyr letters here folowing ¶ A Letter from the Byshop of Winchester being Lord Chauncellour vnto Boner Byshop of London touching the celebrating of the Popes Funeralles AFter my harty commendations to your good Lordship Aprill 20. Winchesters letter to Bonâ— for the Popes funerall The king and Queenes Maiesties hauing certayne knowledge of the death of the Popes holinesse thought good there should be as well solemne Obsequies sayd for him throughout the Realme as also these prayers whiche I sende you herein enclosed vsed at Masse tymes in all places at this tyme of vacation and therfore willed me to signifye theyr pleasures vnto you in this behalfe that thereupon ye might proceede to the full accomplishmente thereof by putting the same in due execution within your owne Diocesse and sending worde to the rest of the Byshoys to do the like in theyrs Thus doubting not but that your Lordship will vse such diligence in this matter at this time as shall be necessary I bid your Lordship hartily well to fare From my house at Assher the tenth of Aprill 1555. Your assured frend and brother Stephanus Winton Chancel ¶ Prayers commaunded to be vsed in the funerall Masses for the Pope Apostolica sede vacante SVpplici te domine humilitate deposcimus A Collect for the Pope vt tua immensa pietas sacrosanctae Romanae ecclesiae concedat pontificem illum qui pro in nos studio semper tibi gratus tuo populo pro salubri regimine sit assiduè ad gloriam tui nominis veneraÌ„dus per dominum nostrum Secreta TVae nobis domine pietatis abundantia indulgeat vt gratum maiestati tuae pontificem sanctae marris Ecclesiae regimini praeesse gaudeamus per dominum nostrum Post Communionem PReciosi corporis sanguinis tui domine sacrameÌ„to refectos mirifica tuae maiestatis gratia de illius summi pontificis assuÌ„ptione laetificet qui plebem tuam virtutibus instruat Another prayer for chusing of the Pope fidelium mentes spiritualium aromatum odore perfundat per dominum nostrum Upon this commaundement on wednesday in Easter weeke there were Hearses set vp Diriges song for the sayd Iulius in diuers places At which time it chaunced a woman to come into S. Magnus church at the bridgefoot in LondoÌ„ there seing an Hearse other preparation A woman of S. Magnes Parish imprisoned for not praying for the Pope asked what it meant and other that stood by said that it was for the Pope and that shee must pray for him Nay quoth shee that will I not for he needeth not my prayer and seing he coulde forgeue vs all our sinnes I am sure hee is cleane himselfe therefore I neede not to pray for him She was heard speake these wordes of certayne that stoode by which by by caried her vnto the Cage at LondoÌ„ bridge and bade her coole her selfe there ¶ A spectacle for all Christians to beholde and to take heed of the Popes blasphemous Doctrine BY many and sundry wayes almighty God hath admonished men of all nations in these our latter yeares to embrace A Popish ParsoÌ„ preaching to his Parishioners and not violently to repugne agaynst the light of his Gospell as first by preaching of his word secondly by the bloud of the Martyrs and thirdlye by terrible examples shewed from
others because they fauored not the true religion and agayn the good hap and prosperitie of the Queenes highnes because shee fauored the true religion thereby gathering the one to be good and of God and the other to be wicked and of the deuill said that the Duke of Northumberland confessed so playnely ¶ George Marsh to the Reader FOr asmuch as not onely when I was at Latham but also since I departed thence I heare that there be diuers and sondry reportes and opinions of the cause of mine imprisonment as wel at Latham as at Lācaster as by credible persons I am informed some saying it was onely because I would not do open penance and some because I could not agree with my Lord and his councell concerning the sacrament of Christes body and bloud and the maner of Christes presence there some because I woulde not graunt it sufficient and according to Christes institution the lay people to receaue the sayd sacrament vnder the one kinde onely I thought it good dearely beloued in Christe and my bounden duetie to certifie you by mine owne hand writing of mine examination and handling at Latham and to tell you the trueth as neare as I could to quyet your minde in this behalfe and therfore I haue here written with myne owne hand the certaynty of those thinges as neare as I could here aboue expressed not omitting any thing at al concerning Religion wherof they did examine me howbeit I perceiue in some thinges I keepe not the same order in writing that thing which was asked by them and answered by me afore or after as it was in very deed in al points sauing this telling the truth as neare as I can desiring you to accept in good worth this my good will and to pray for me and all them that be in bondes that God would assist vs with hys holy spirite that wee may with boldnes confesse his holye name and that Christ may be magnified in our bodyes that wee may stand full and perfect in all the will of God to whome be all honor and glory world without end Amen And thus you haue heard all the whole trouble which George Marsh susteyned both at Lathum also at Lancaster testified and written with hys owne hand wherto he addeth moreouer and sayth While I was sayth he in Ward at Lathum diuers at sundry times came vnto me Some sayd vnto me that all my fellowes had recanted and were gone home where as in deede that was not so for I saw diuers of them dyuers times after Other sayd that it was reported amongest my Lordes houshold that I had consented and agreed in all things with my Lord and his counsell Furthermore while I was at Lancaster at this Sessiō time many came to me to talke with me some of good will towardes me but without knowledge gaue mee such like counsel as Peter gaue Christ as he went vp to Ierusalem when he tooke hym aside and began to rebuke him Peters counsell to Christ to saue himselfe saying maister fauour thy selfe this thing shall not be vnto thee But I answered with Christes sharpe answere vnto Peter agayne who turned about and sayd vnto Peter come after me Sathan and perceiuing that they were an hinderaunce vnto mee and that they fauoured not the thinges which are of God but the thinges that are of men I made them playne answere that I neither could ne would follow their counsell but that by Gods grace I woulde both liue and dye with a pure conscience and according as hetherto I had beleeued and professed For wee ought in no wise to flatter and beare with them G. Marsh followeth Christe◠aunswere to Peter though they loue vs neuer so well which go about to pluck vs away from the obedience that wee owe vnto God and to hys worde but after Christes example sharpely to rebuke them for theyr counsell Some others yea euen straungers also came to mee far vnlike to these who after sober communication hadde consented with mee in all thinges lamenting muche my troublous estate geuing me comfortable wordes some money to and resorted to me often tymes for the space of two three or foure dayes There came also many Priestes to me by 2.3.4.5 or 6. at once Priestes not alwayes the greatest Clarkes whose mouthes it was a thing easy enough to stopp for the Priests which is much to be lamēted be not alwayes greatest clarkes best learned in y e lawe of God At theyr departing they eyther consented w t me or els had nothing to say agaynst me saying they could finde no fault with my wordes My communication with them was about the Sacrament There came also into y e prison to me mayster Westby Mayster Ashton of Hyll M. Ashton of Chatertō many moe both gentlemen and others to my great comfort Unto whom I had good occasion to vtter a great parte of my conscience for God so strengthen me with his spirite of boldnes according to my humble request and prayer before euerlastyng thankes be geuen him therfore that I was nothing afraid to speake to any that came to me no not euen to Iudges G. Marsh strengthened in prison with the boldnes of Gods spirite themselues before whome I was thrise arraygned at the barre amongest the theeues wyth yrons on my feete and put vp my hād as other did but yet with boldnes I spake vnto them so long as they would suffer me They also sent for me the fourth tyme into their chamber where amongest other thinges they layd it straitly to my charge y t I had reported that I knewe an whole messe of good gentlemen in Lancashyre of myne opinion and straightly charged me vppon payne of allegiaunce to the Queenes grace to shew who they were But I denyed that I had spoken any suche thinge as it was in deede a false forged lye of some wicked wretches After that they threatned and rebuked me for my preaching to the people out of the prison as they called it and for my praying and reading so loud that the people in the streets might heare Warbarton fellow prisoner with Marsh. The truth is I and my prison fellow Warbarton euerye day kneeling on our knees did read morning and euening prayer with the english Letany euery day twise both before noone and after with other praiers moe also read euery day certain chapters of the Bible cōmonly towards night and we read all these thinges with so high loude a voyce G. Marsh reproued for his loud praying reading in prisō y t the people without in the streetes might heare vs and would often times namely in y e eueninges come and sit down in our sightes vnder the windowes heare vs read wherwith others being offended complayned All this while George Marshe was not yet brought before the bishop whose name was Doctour Cotes placed the same time in the Bishopricke of Chester Of whose comming then vnto
furtherance of the gospel and that you will be none of those forgetfull and hypocritish hearers Wayside hereâ—â— of the worde whereof some being but wayside hearers the deuil commeth and taketh away the woord out of their heartes least they shoulde beleeue and be saued but lette praier be made without ceassing by the congregation vnto God for them and no doubt God will to your consolation gloriously deliuer by one meanâ—s or other his oppressed Onely tary ye the Lords leisure be strong let your heart be of good comfort and waite yee still for the Lorde He tarieth not that will come looke for hym therefore and faint not and he will neuer faile you Yours George Marsh. A letter of a godly brother one Iames Bradshaw sent to George Marsh in prisone GRace and peace from God the father and the Lord Iesu Christ be with you alway A letter of Iames Bradshaw to George Marsh. Amen We had a letter from you which is a great coÌ„fort vnto vs to see you take the crosse so thankefully Trouble affliction doth prooue try instructe confirme strengthen the faith prouoke and stirre vp prayer driue and force vs to amendement of life What good affliction worketh in the godly to the feare of God to mekenes to patience to constancie to gentlenesse to sobernesse temperancie and to all maner of vertues and are the occasion of exceeding much good as wel transitorie as eternal in this world as in the world to come There is neither good nor bad godly nor vngodly but hee hathe one crosse or other And although some there be that can shift for a while and make prouision for theÌ„selues for a time by craft or subtilty and dissimulatioÌ„ or by some fashion in fellowship as they call it yet they bring them selues at length into the highest danger confusion and shame both in this world in the world to come And seing that all the troubles and aduersity in this world are a thousand times more light easy yea nothing in coÌ„parison of the eternal fire which is prepared and already kindled for the vnfaithfull and wicked enemies of God all faithfull and godly persons ought to beare and suffer their transitorye affliction and aduersitie the more patiently willingly and thankfully considering and remembring all the dearely beloued frendes of God which were wonderfully vexed plaged of their enemies Abraham of the Caldeis Lot of the Sodomites Isaac of Ismael Iacob of Esau Moses of his people Dauid of Saule and of his owne sonnes As for Iob Examplâ— of holy suffering â—â—â—fliction he had not a drop of bloud in hys body Iohn Baptist the holyest that euer was borne of a woman was without any law right or reason beheaded in prison as thoughe God had knowen nothing at all of hym We haue many thousand fellow martyrs and companions of our miserie and aduersitie in respecte of whose imprisonment racking chaines fire wilde beastes and other meanes wherwith they were tormented al that we suffer is but a blast of winde Therefore nowe who soeuer is ashamed of the crosse of Christ and agreued therewith the same is ashamed to haue Christ for his fellow companion and therefore shal the Lord Iesus Christ be ashamed of him againe at the latter day Thus I leaue for this time beseeching you to lette me haue your aduise because I do not outwardly speake that with my tong that I do thinke w t my heart Pray for me as I for you I beseeche the holy Ghost haue you in hys keeping alway Amen By your frend Iames Bradshaw A prayer of George Marsh which he vsed daily to say OH Lord Iesu Christ which art the onely phisition of wouÌ„ded consciences wee miserable sinners trusting in thy gratious goodnes doe briefly open to thee the euil tree of our heart with all the rootes boughes leaues and fruits withal the crookes A prayer oâ— G. Marsh Martyr knots and knoures all which thou knowest for thou throughly perceiuest as wel the inwarde lustes doubtings and denying thy prouideÌ„ce as these grosse outward sinnes which we commit inwardly and deadly Wherfore we beseeche thee according to the litle measure of our infirmitie althoughe we be farre vnable and vnapt to pray that thou wouldest mercifully circumcise our stonie hearts and for these old hearts create new within vs and replenish vs with a new spirite and water vs and moysten vs wyth the iuyce of heauenly grace and welles of spiritual waters wher by the inwarde venome and noysome iuyce of the flesh may be dried vp and custome of the olde man changed and our heart alwaies bringing forth thornes and briers to be burned with fire from hence foorth may beare spiritual fruites in righteousnes holinesse vnto life euerlasting Amen Beloued amonge other exercises I doe daily on my knees vse this confession of sinnes willing and exhorting you to do the same daily to acknowledge vnfainedly to God your vnbelief vnthaÌ„kfulnes disobedience against him This shal ye do if ye wil diligently consider and loke your selues first in the pure glasse of Gods commaundements and there see our outward filthines and vncleannes and so learne to vanquish the same that is to wit to fall in hearty displeasure against sinne therby be prouoked to long after Christ. For we truely are sinners but he is iust and the iustifier of all them that beleue on him We are poore 1. Cor. 1â— Math. 2â— but he is rich in mercy towarde all them that cal vpon him If we hunger and thirst for righteousnesse let vs resort vnto his table for he is a most liberall feast maker He wil set before vs his owne holy body which was geueÌ„ for vs to be our meat and hys precious bloud which was shed for vs and for many for the remission of sinnes to be our drinke He biddeth willeth calleth for geasts which hunger and thirst Come sayeth he all ye that labour and are laden and I will refresh you coole and ease you Math. 1â—â— and you shall finde rest vnto your soules The life and historie of W. Flower who for striking of a priest was apprehended first hauing hys hande cut off and after martyred for his constant standing to the truth WIlliam Flower otherwise named Branch first coÌ„cerning his trade of life bringing vp he was born at Snowhil in the County of Cambridge W. Flower Martyr where he went to schoole certaine yeares and then came to the Abbey of Ely where after hee hadde remained a while hee was a professed Monke according to the order and rule of the same house wherein hee remained vsing and bearing the habite of a Monke and obseruing the rules and orders of the same house vntill he came to 21. yeres of age or thereabout and before hee came to that age and being a professed Monke hee was made a priest also in the same house and there did celebrate and singe Masse a good space
thing The principal is in the name of the father the sonne of the holy ghost and in necessity it may serue Haukes Christ did vse it without any such necessitye and yet we lacke the chiefest poynt Boner What is that Haukes Go teach all nations baptising them c. Boner Thou speakest that because I am no Preacher Boner no Preacher Haukes I speake the texte I doe not meane you Then spake all his Doctours his men that were with hym he speaketh it of you my Lorde with a greate noyse that they made Boner Will ye be content to tary here and your child shall be Baptised and you shall not know of it so that you will agree to it Haukes And if I would so haue done I neded not to haue come to you for I had the same counsell geuen before Boner You seeme to be a lustye young man you will not geue your head for the washing You will stand in the defence of it for the honour of your Countrey Doe ye thinke that the Queene and I can not commaund it to be done in spite of your teeth Haukes What the Queene you can do M. Haukes will not consent to haue his childe christened after the Popish order I will not stand in it but ye get my conscience neuer the sooner Boner Well you are a stubburne young man I perceyue I must worke on other way with you Haukes Ye are in the handes of God and so am I. Boner What so euer you thinke I woulde not haue you speake such wordes vnto me And so we departed vntyll Euensong tyme and ere Euensong was begon my Lord called for me to come to him into the Chappell and sayde Haukes thou art a proper young man God hath done his part vnto thee I would be glad to do thee good Thou knowest that I am thy Pastour and one that should aunswere for thee If I woulde not teach thee well I shoulde aunswere for thy soule Haukes That I haue sayd I will stand to it God willing there is no way to remoue it Boner Nay nay Haukes thou shalt not be so wilfull Remember Christ had two go into his vineyard the one said he would went not the other sayd he would not went Haukes The last went Boner Doe thou likewise and I will talke frendly wyth thee howe sayest thou It is in the sixt of S. Iohn Boner entereth talke of the sacrament I am the bread of life and the bread that I will geue is my flesh which I will geue for the life of the worlde And who so euer eateth my flesh and drinketh my bloud hath euerlasting life My flesh is very meat in deede and my bloud is very drinke in deed And hee that eateth my flesh and drinketh my bloud dwelleth in me and I in him Do ye beleue this Haukes Yea I must needes beleue the Scriptures Boner Why then I trust that ye be sound in the blessed sacrament Haukes I beseech your Lordship to feele my conscience no farther then in that that I was accused in vnto you Boner Well well let vs go vnto Euensong Haukes With that I turned my backe to goe out of the Chappell Boner Why will you not tary Euensong Haukes No forsooth Boner And why Haukes For I will not Thomas Haukes refuseth to heare Boners Euensong Boner And why will you not Haukes For because I haue no edifiyng thereby for I vnderstand no Latine Boner Why you maye pray by your selfe What bookes haue ye Haukes I haue the new Testament the bookes of Salomon and the Psalter Bo. Why I pray you tary here pray you on your psalter Haukes I wil not pray in this place nor in none such Thē sayd one of his chapleins let him go my Lord and he shal be no partaker with vs in our prayers Haukes I thinke my selfe best at ease when I am farthest from you And so the Byshop went to Euensong and I came downe and walked betwene the Hall and the Chappell in the Court taryed there till Euensong was done and within an houre after that Euensong was done the Bishop sent for me into his chamber where he lay himself Thomas Haukes called for againe by Boner when I came there was he and three of his Chapleins Boner Ye know of the talke that was betwene you me as cōcerning the sacramēt You would not haue your conscience sought any farther then in that ye were accused of Haukes I thought you would not be both mine accuser Iudge Boner Well ye shall aunswere me to the Sacrament of the aultar the Sacrament of Baptisme the Sacramēt of Penance and the Sacrament of Matrimony Haukes There is none of these but I dare speake my conscience in them Boner The sacrament of the aultar ye seme to be sound in Haukes Thomas Haukes knoweth no sacrament of the aultar In the Sacrament of the aultar why Syr I do not know it Boner Well we will make you to know it and beleue in it too ere euer we haue done with you Haukes No that shall ye neuer do Boner Yes a Fagot will make you do it Hauk No no a poynt for your fagot What God thinketh meete to be done that shall ye do and more shall ye not do Boner The matter and substance of the Sacrament Do ye not beleue that there remaineth in the blessed Sacrament of the aultar after the wordes of consecration be spoken no more bread but the very body and bloud of Christ and at that word he put of his cap. Haukes I do beleue as Christ hath taught me Boner Why did not Christ say Take eate this is my body Haukes Christ sayd so but therefore it foloweth not that the Sacrament of the aultar is so as you reach neither did Christ euer teach it so to be Boner Why the Catholicke Church taught it so and they were of Christes Church Haukes How proue ye it The Apostles neuer taught it so Read the Actes the second and the twenty Neither Peter nor Paule euer taught it neither instituted it so Boner Ah Syr ye will haue no more then the Scripture teacheth but euen as Christ hath left it bare Haukes Hee that teacheth me any otherwise I wyll not beleue him Boner Touching the necessary poynts of doctrine and Sacramentes onely the word is to be folowed Why then ye must eate a Lambe if ye will haue but Christes institution onely Haukes Nay that is not so Before that Christ did institute the Sacrament that ceremony ceased and then begā the Sacrament Boner Alas you know not how it begon neither of the institution therof Haukes Then I would be glad to learne Boner Mary we will teach you but you are so stubburn that ye will not learne A false conceiued opinion of Boner agaynst the Protestants Haukes Except ye learne me by the word of God I wyll neuer credite you nor beleue you and thus we concluded Then
the Bishop and his Chapleines laughed and sayd Iesu Iesu what a stubbernesse and arrogantnesse is this and this was in his Chamber where he laye Then sayde the Bishop to me go ye downe and drinke for it is fasting day it is Midsommer euen but I thinke ye loue neither fasting nor praying Haukes I will neuer deny fasting neither praying so that it be done as it ought to be done Fasting praying no man denyeth and without hipocrisy or vayne glory Boner I lyke you the better for that and so wee lefte for that night The next day the Bishop went to London For Fecknam was made Deane that day I taried still at FulhaÌ„ Then did the Bishops meÌ„ desire me to come to Masse but I did vtterly refuse it answering theÌ„ as I did theyr mayster Boner returneth from London That night the Bishop came home to Fulham agayn * Talke betwene Harpsfield and Thomas Haukes THen vpon the Monday Morning very earely the Byshop dyd call for me Talke betweene Thomas Haukes and Harpsfield There was with him Harpsfield Archdeacon of London to whom the Bishop sayd this is the man that I told you of who would not haue his child Christened nor will haue any ceremonies Harps Christ vsed ceremonies Did he not take clay from the ground and tooke spettle made the blind man to see Haukes I wotte well that but Christ did neuer vse it in Baptisme If ye will needes haue it put it to the vse that Christ put it vnto But Chrâ—â—â— neuer 〈◊〉 any ordiâ—nance 〈◊〉 custome of that 〈◊〉 The staâ—â— children 〈◊〉 with Baptismâ— Harps I admit your child die vnchristened what a heauy case stand you in Haukes I admit that if it do what then Harps Mary then are ye damned and your child both Hauk Iudge you no farther theÌ„ ye may by the scriptures Harps Do ye not know that your childe is borne in originall sinne Haukes Yes that I do Harps How is originall sinne washed away Haukes By true fayth and beliefe in Christ Iesus Harps How can your childe being an infant beleue Haukes The deliueraunce of it from sinne standeth in the fayth of his parentes Harps How proue you that Haukes By S. Paule in the 7. and the first to the Corinthians saying The vnbeleuing manne is sanctified by the beleuing woman The beleâ—uing 〈◊〉 sanctifie 〈◊〉 childe and the vnbeleuing woman is sanctified by the beleuing man or els were your children vncleane Harps I will proue that they whom thou puttest thy trust in will be agaynst thee in this opinion Haukes Who be those Harps Your great learned men in Oxford Haukes If they do it by the Scriptures I will beleue theÌ„ Boner Recant recant do ye not know that Christ sayd except ye be Baptised ye can not be saued Haukes Doth Christianity stand in outward ceremonyes or no Christiaâ— standeth 〈◊〉 in outwaâ—â— ceremoniâ—â— Boner Partly it doth what say you to that Haukes I say as S. Peter sayth Not the washing of water purgeth the filthinesse of the flesh but a good conscience consenting vnto God Harps Beware of pride brother beware of pride Haukes It is written Pride serueth not for men nor yet for the sonnes of men Sirach 10 Boner Let vs make an end here How say you to y e Masse Syrha Boner coâ—â—meth in 〈◊〉 with his 〈◊〉 Masse Masse prâ—â—â—â—table for nothing Haukes I say it is detestable abhominable and profitable for nothing Boner What nothing profitable in it what say you to the Epistle and Gospell Haukes It is good if it be vsed as Christ left it to be vsed Boner Well I am glad that ye somewhat recaÌ„t recant all recant all Haukes I haue recanted nothing nor will do Bonor How say you to Confiteor Haukes I say it is abhominable detestable Confiteâ— in the 〈◊〉 a thyng â—â—â—â—testable ye and a blasphemy agaynst God and his sonne Christ to call vpoÌ„ any to trust to any or to pray to any saue only to Christ Iesus Boner To trust to any we bid you not but to call vppon theÌ„ and to pray to them we bid you Boners similitudâ— to proue praying 〈◊〉 Saintes We oughâ— not to beâ—leeue in Saintes Ergo we ought noâ— to call vpâ—â— them Praying the dead Do ye not know wheÌ„ ye come into the Courte ye can not speake with the king Queene vnlesse ye call to some of the priuy chaÌ„ber that are next to the king and Queene Haukes They that list receiue your doctrine You teach me that I should not beleue nor trust in any but to cal on theÌ„ and S. Paule sayth How should I call vpon him on whome I beleue not Boner Wyll you haue no body to pray for you when you be dead Haukes No surelye excepte you canne prooue it by the Scriptures Then the Bishoppe pointed vnto Harpsfield and sayd vnto me Is it not wel done to desire this man to pray for me Haukes Yes surely so long as we liue prayer is auaylable of the righteous man but this mans prayers you beyng dead profiteth nothing at all Boner Will ye graunt the prayer of the righteous man to preuayle Haukes I graunt it doth for the liuing but not for the dead Boner Not for the dead Haukes No forsooth for Dauid sayth No man can deliuer his brother from death nor make agreement vnto God for him Psal. 49. for it cost more to redeeme theyr soules so that ye must let that alone for euer Also Ezechiell sayth Though Noe Daniell or Iob dwelt amongest them Ezech. 1â— yet can they in theyr righteousnesse exceede no farther then themselues Then the Bishop said to Harpsfield Syr ye see this man hath no need of our Ladye neither of any of the blessed Sayntes Well I will trouble you no longer I did call you Boner 〈◊〉 he can noâ— ouercomâ— by doctriâ—â— goeth 〈◊〉 to oppreâ—â— by authoritie hoping that you shoulde doe some good on him but it will not be And he said to me Syr it is tyme to begin with you we will rid you awaye and then we shall haue one hereticke lesse Harps What bookes haue you Haukes The new Testament Salomons bookes and the Psalter Harps Will you read any other bookes Haukes Yea if you will geue me suche bookes as I will require Harps What bookes will you require Haukes Latimers bookes my Lorde of Caunterburyes booke Bradfords Sermons Ridleyes bookes Boner Away away he will haue no bookes but suche as mayntayne his heresies and so they departed for Harpsfield was booted to ride vnto Oxforde and I went to the Porters lodge agayne ¶ The next dayes talke The next dayes talke This Byshâ—pâ— name waâ— Byrd Bishop â—ome tyme of Chester and Sufferaigne before of Couentrie of whom read before B. Boner reproued for his anger THe next day came thither an old Byshoppe who had a pearl in his eye and he brought with him to my Lord a dish of apples a
his fellowes which was the 9. of February Neuertheles his execution was prolonged The death of Haukes diffeâ—red Thomas Haukes brought downe to Essex by the Lord Rich. and he remained in prison till the 10. day of Iune Then was he committed to the handes and charge of the Lord Rich who being assisted with power sufficieÌ„t of y e worshipfull of the shyre had the foresayd Tho. Haukes downe into Essex with vi other fellow prisoners whose stories hereafter folow there to suffer martirdoÌ„e Haukes at Coxehall the other seuerally in other seuerall places Thomas Haukes by the way vsed much exhortation to his frendes and when soeuer oportunitie serued to talk with them he would familiarly admonish them A little before his death certayne there were of his familiar acquayntaunce and frendes Agreed betweene Thomas Haukes and his frendes to geue them a token in the fire whether the payne of burning were so greeuous as it seemeth or no. who frequenting hys company more familiarly which seemed not a little to be confirmed both by the example of his constancie by hys talke yet notwithstanding the same agayne being feared with the sharpenes of the punishment which he was going to priuely desired that in the middest of the flame hee would shewe them some token if he coulde whereby they might be more certayn whether the payne of such burning were so greate that a man might not therein keepe hys minde quiet and pacient Which thing he promised them to do and so secretly betwene them it was agreed that if the rage of the payne were tollerable and might be suffered then he should lift vp his handes aboue his head toward heauen before he gaue vp the ghost Thomas Haukes caryed to the place of execâ—tion Not long after when the houre was come Thomas Haukes was leade awaye to the place apoynted for the slaughter by the Lorde Rich his assistaunce who beyng now come vnto the stake there mildly patiently addressed himselfe to the fire Thomas Haukes standing at the stake reasoneth with the Lord Rich. hauing a straite chayne cast about his middle with no smal multitude of people on euery side compassing him about Unto whome after he had spoken many thinges but especially vnto the Lorde Rich reasoning with him of the innocent bloud of Sayntes at leÌ„gth after his feruent prayers first made and poured out vnto god the fire was set vnto him ¶ The Martirdome of Thomas Haukes in Essex at a Towne called Coxehall Anno. 1555. Iune 10. In the which when he continued long and when his speech was taken away by violence of the flame his skin also drawen together and his fingers consumed with the fire so that now all men thought certainely he had bene gone sodainely and contrary to all expectation the blessed seruaunt of GOD beyng myndefull of his promise afore made reached vp his hands burning on a light fier which was marueilous to behold ouer his head to y e liuing God and with great reioysing A token geuen in the fire that burning is not so intollerable a payne as it was thought as seemed strooke or clapped theÌ„ three tymes together At the sight whereof there followed such applause outcry of the people and especially of them which vnderstode the matter that y e like hath not coÌ„monly bene heard And so the blessed Martyr of Christ straight way sinckyng downe into the fire gaue vp his spirite An. 1555. Iune 10. And thus haue you playnely and expresly described vnto you the whole story The end and Martyrdome of Thomas Haukes at Coxhall as well of the lyfe as of the death of Thomas Haukes a most constant faythfull witnes of Christes holy Gospell ¶ Letters ¶ An Epistle to the Congregation by Thomas Haukes GRace mercy and peace from God the father and from our Lord Iesust Christ A letter of Thomas Haukes to the congregation bee alway with you all my deare brethren and sisterne in the Lord Iesus Christ for euer and his holy Spirite conduct and leade you all in all your doynges that you may alwayes direct your deedes according to his holy word that when he shall appeare to reward euery man according to their woorkes ye may as obedient children be found watching ready to enter into his euerlasting kingdome with your lamps burning and when the Bridegrome shall shew himselfe ye neede not to be ashamed of this life that God hath lent you whiche is but traÌ„sitory vaine and like vnto a vapour that for a season appeareth and vanisheth away so soone passeth away all our terrestriall honour glory and felicitie For all fleshe sayth the Prophet is grasse and all his glory as the floure of the fielde which for a season sheweth her beautie and as soone as the Lord bloweth vpon it it withereth awaye and departeth For in this transitory and daungerous wildernes The manifolde daungers which a true Christian hath to passe tâ—orow in this world we are as Pilgrimes and straungers following the footesteps of Moses among many vnspeakeable daungers beholding nothing with our outward man but all vaine vanities and vexation of mind subiect to hunger colde nakednesse bondes sickenes losse labours banishment in daunger of that dreadfull dragon and his sinnefull seede to be deuoured tempted and tormented who ceaseth not behind euery bush to lay a baite when we walke awry to haue his pleasure vpoÌ„ vs casting abroad his apples in al places times and seasons to see if Adam will be allured and entised to leaue the liuing God his most holy Commaundements whereby hee is assured of euerlasting life promising the world at will to all that will fall downe in all ages for a messe of potage sel set at naught the euerlasting kingdome of heauen So frayle is flesh and bloud And in especiall Israell is most ready to walke awry when he is filled wyth al maner of riches as sayth the Prophet Therefore I am bolde in bondes as entirely desiring your euerlasting health felicitie to warne you and most hartely desire you to watch and pray for our estate is dangerous The higher in dignity the nearer to daunger and requireth continuall prayer For on the hygh mountaynes doth not grow most plenty of grasse neither are the highest trees farthest from daunger but seldome sure alwaies shaken of euery wind that bloweth Such a deceitfull thing saith our sauior is honor and riches y t without grace it choketh vp the good seede sowne on hys creatures blindeth so their seeing that they go gropyng at none day in darckenes it maketh a man thinck himselfe somewhat y t is nothing at all For though for our honour we esteeme our selues stand in our owne light Prouerb 11. Riches helpe not before God yet when we shall stand before the liuing God there shal be no respect of persons For riches helpeth not in the day of vengeance neither can we make the Lord partiall for money But
limitted and appoynted vppon paine that euerye offender contrary to this Proclamation shal incurre the daunger and penalties contained in the sayde Statute and as they will auoide theyr Maiesties high indignation and displeasure and further answere at their vttermost pearils The powâ—â— of this world 〈…〉 Christ. And their Maiesties by this Proclamation geue full power and authoritie to all Byshops and Ordinaries and all Iustices of peace Maiors Sheriffes Bailiffes of Cities and Townes corporate and other head Officers wythin this Realme and the dominions thereof and expresly commaundeth and willeth the same and euery of them that they and euerye of them within their seuerall limites and iurisdictions shall in the default negligence of the sayde Subiectes after the sayde fifteene dayes expired enquire and searche out the sayde bookes wrytings and woorkes and for this purpose enter into the house or houses closets and secreate places of euery persone of what so euer degree beynge negligent in thys behalfe and suspected to keepe any such boke wryting or woorkes contrary to this Proclamation And that the sayde Iustices Maiors Sheriffes Bailiffes and other heade Officers aboue specified and euery of them wythin theyr sayde limites and iurisdictions fineding any of the sayde subiectes negligent and faultie in this behalfe shall commit euery such offender to Warde there to remaine without baile or mainprise till the same offender or offenders haue receiued such punishment as the sayde Statute doeth limite and appoynte in this behalfe Geuen vnder our Signes Manuel at oure Honour of Hampton Courte the thirteene day of Iune the first and second yeares of our raignes Imprinted by Iohn Cawood Anno. 1555. Articles to be enquired vppon by the wardones of euery companie touching seditious bookes especially touching the booke called A Warning for England 1 WHether they haue seene any of the forsaid bookes This 〈◊〉 called a warning England looke 〈◊〉 hereafter when 〈◊〉 come 〈◊〉 willing 〈◊〉 Inquiâ—â—tiâ—â— the 〈…〉 Articles be 〈◊〉 vpon 2 Whether they haue hearde of anye of the sayde bookes 3 Where they were and in what place they haue seene them 4 Whome they know to haue lately come from beyonde the sea especially from Zurik Strausbrough Frankford Wezel Emden and Disburge 5 Whome they knowe or vehemently suspect to be common cariers of letters or money thether from hence 6 That they bring to my Lord Maior all suche seditious bookes as they haue or shall haue found hereafter In this proclamation thou hast hearde Christian reader the profounde and learned Censure of the Catholike Churche of Englande what bookes they mislike and reiect as heretical schismatical and pernicious Against the which Catholicke censure of these learned fathers I haue not at this time to inferre neither doeth my laisure serue now to wryte Apologies in defence of these Authors here condemned Onely so much leaue it may please the reader to grauÌ„t me to set before him here a pair of balance where in to waigh the bookes on the one side condemned wyth y e bookes on the other side allowed to the end that we waying the one with the other may discern the better betwene them â—he bookes 〈…〉 the 〈◊〉 of 〈◊〉 Papists which part wayeth best with Gods holy trueth and true catholicke church against manifest idolatrie and palpable abomination And nowe therefore as they haue in this present proclamation geuen their condemnation vpon these bookes aboue recited so I desire thee to geue thy censure vpon their bookes by them allowed and vpon the matter in them contained and marke wel what good stuff it is The Primer 〈◊〉 forth in â— Maryes 〈…〉 Iohn 〈◊〉 And first to begin with the Primer in English for children after the vse of Salisburye Imprinted wyth Priueledge according vnto the Kinge and Queenes Maiesties letters paâ—entes in the raigne of Queene Mary Lette vs repeate and suruey some part of the said Primer for to expresse all it were too long beginning wyth the firste lesson of our Ladye in these wordes Holye Marye mother most pure of virgines all mother and daughter of the king celestiall So comfort vs in our desolation That by thy prayer and special meditation we enioy the reward of the heauenly raigne c. Conferre this with the Scriptures good reader and iudge vprightly whether this doctrine â—e tollerable in the Church or not It followeth more in the second Lesson Holy Mary of all godly the godliest Pray for vs of all holy the holiest That he our praiers accept may in good wise which of thee was borne and raigneth aboue the skies c. In the third lesson Thy sonne beseeche with humble intercession To purge vs cleane of our transgression That so being redeemed we may the place ascende Where thou dwellest with him world without ende The Uersicle Pray for the people entreat for the Clergie make enter cession for the deuout womankinde 〈◊〉 meditour beâ—wene God and men the man 〈◊〉 Christ. â—alse merite let al feele thy helpe that worthely solemnise thy memoriall c. An other Uersicle Holy Mother of God make thy petition that wee maye deserue Christes promission c. And in the Antheme after Benedictus thus it followeth We beseech thee of thy pitie to haue vs in remembraunce to make meanes for vs vnto Christ that we being supported by thy helpe may deserue to attaine the kingdome of heauen Furthermore in the Collect after it followeth Wrong mediation And graunte that through the gracious intercession of the virgine thy mother wee may be deliuered from this present heauinesse and haue the fruition of eternall gladnesse It followeth moreouer in the sayde Primer thus concerning the materiall Crosse. Idolatrye to the material Crosse. O God which haste ascended thy most holy Crosse and hast geuen light to the darkenesse of the world vouchsafe by the vertue of thy Crosse to illumine visite and comfort both our hearts and bodies c. Moreouer in the name of S. Iohn Baptiste thus it prayeth Let no man 〈◊〉 in any 〈…〉 c. 1. Cor. 3. O Lord defend vs alway through the continuall succours of S. Iohn Baptist. For the more fraile we be the more nede we haue to be relieued with necessary prayers c. In which wordes note good reader not only the absurditie of doctrine but also the stolidity of the reason For where their doctrine pretendeth that saint Iohn Baptiste should pray for vs 〈◊〉 is â—aule â—â—at is â—pollo but 〈◊〉 seruants 〈…〉 â—hom you â—â—leeue â—â— Cor. 3. here we pray to God for s. Iohn Baptist that he wil heare his praier praying for vs. It followeth furthermore in the name of Peter and Paul Heare vs mercifully and graunt that through the merites of them both we may obtaine the glory euerlasting c. And of S. Andrew So lette hym O Lorde be a continuall petitioner for vs to thee c. Of S. Laurence thus S. Laurence the Deacon did worke a good worke For by the
vertue of the holy crosse he gaue sight to the blinde c. And howe can this be true when the holy Crosse was not yet found in the time of s. Laurence For Helen whych first found the crosse as they saye came after S. Laurence more then 40. yeares To Tho. Becket Archbishop of Canterburye By the bloud of Thomas which he for thee did spende Make vs Christ to clime whether Thomas did ascende Of S. Nicholas O God which hast glorified blessed Nicholas thy holy Bishop with innumerable myracles graunt we beseeche thee False merites that by his merites prayers we may be deliuered from the fire of hell Of Mary Magdalen Graunt we beseeche thee through thy mercy to let her purchase for vs the blisse euerlasting c. An other prayer of our Ladie The dolorous compassion of Gods sweete mother Bring vs to the blisse of almighty God the father c. An other prayer in the sayd Primer to our Lady Establish vs in peace and tranquillitie And chaunge the name of sinfull Eua Loose thy prisoners from captiuitie Vnto the blinde geue sight againe The office of Christ geuen to our Lady Deliuer vs from malignitie To the ende we may some grace attaine Shewe thy selfe to be a mother So that he accept our petition Deliuer vs from bondage of sinne c. Item Holy mother succour the miserable comfort the weake spirited geue courage to the desperate praye for the people make intercession for the Cleargy and be a meane for the deuout womankinde c. An other blasphemous prayer O thou meeke mother haue mercy therefore On wretches for whom thou haddest these paines all Blasphemy Seeing thy sonne that vine cluster pressed sore And from the pestilence of death eternall Keepe vs by voiding the feende infernall And ioyne vs with them which rewarded be With eternall life seeing the Deitie An other blasphemie in the sayde Primer Haile Queene mother of mercy our life our sweetnes Idolatrye oure hope Vnto thee do we crie and sigh weeping and wailing Come of therefore our Patronesse cast vpon vs thy pitiful eyes and after this oure banishmente shewe to vs the blessed fruite of thy wombe O gate of glory be for vs a reconciliation vnto the father and the sonne From the wretched their faultes expell wype the spots of sinnes vncleane c. Item to our Lady The fruite of thy wombe euerlasting We may behold through thy deseruing c. Item Graunt we beseeche thee If Maryes merites might helpe vs then Christ dyed in vayne Like Primer like Psalter that by her merites and praiers we may attaine to that vnspeakeable ioy wheras she being assumpt doth now enioy with thee in heauen for euer And thus much hitherto of this catholike Primer called our Ladies mattens Wherunto if it were not tedious for the Reader we would also adioyne our Ladies Psalter to the intent that all indifferent Readers as they haue seene what bookes these Catholike fathers haue condemned and do coÌ„demne for hereticall so the same may also see iudge what bokes on y e other side they approue as lawfull and Catholike And for as muche as it is not knowen peraduenture to all men what our Ladies Psalter is or what it meaneth yea and some peraduenture will denie any such booke of our ladies psalter to be writteÌ„ or approued here therfore we wil first produce the name of the author who was Bonauenture a Seraphical doctor bishop also Cardinall canonised moreouer by Pope Sixtus 4. an 1482. for a saint in the CaleÌ„dar who in his boke thus entituled in Latine Incipit Psalterium beatae virginis Bonauenture compiler of our Ladyes Psalter compilatum per Seraphicum Doctorem Sanctum Bonauenturam Episcopum Albanensem necnon sanctae Romanae Ecclesiae Praesbyterum Cardinalem in honorem genetricis c. Fol. 84. in the second part of his whole woorkes which were imprinted at Argentine This Bonauenture liuedâ— an 1170. and was Canonised an 1482. An. 1495. to shewe him selfe a deuout seruant to his Ladie hath taken euery Psalme of Dauids Psalter which he peculiarly made and referred to almighty God and hath in diuers of the sayde Psalmes and verses putte out the name of the Lorde and hath placed in the name of our Ladye This being done through the whole Psalmes euery one of them it is now called our Ladies Psalter vsed to be song saide in the praise and seruice of our Lady A briefe tast wherof for examples sake for to shewe all it were too long we thought here to exhibite vnto the reader in order as foloweth The title in English of this Psalter ☞ Here beginneth the Psalter of the blessed Uirgine made by the Seraphicall Doctoure S. Bonauenture the Bishop of Albane The title of the booke called our Ladyes Psalter and Cardinall of the holy Church of Rome c. 1 BEatus vir qui intelligit nomen tuum Maria virgo gratia tua animam eius confortabit Tanquam aquarum fontibus irrigatum vberrimum in eo fructum iusticiae propagabis c. Vniuersas enim foeminas vincis pulchritudine carnis superas Angelos Archangelos excellentia sanctitatis Misericordia tua gratia vbique praedicatur c. Gloria patri That is to say The booke called our Ladyes Psalter Ex 2. parte opeâ—â—m S Bonauenturae Blessed is the man which vnderstandeth thy name O virgine Marie thy grace shall comforte hys soule Thou shalt bring foorth in him the most plentiful fruite of iustice being watered as it were wyth fountaines of water All women thou passest in the beautie of thy body all Angels and Archaungels in the excellencie of thy holinesse Our Ladyes beautye Thy mercy and thy grace is magnified euery where c. Glorie be to the father c. 2 Quare fremuerunt inimici nostri aduersum nos meditati sunt inania Protegat nos dextera tua Mater Dei vt acies terribiliter confundens destruens eos Venite ad eam qui laboratis tribulati estis dabit refrigerium animabus vestris Accedite ad eam in tentationibus vestris stabiliet vos serenitas vultus eius Benedicite illam in toto corde vestro misericordia enim illius plena est teâ—ra c. Gloria patri c. Why doe our enemies freat and imagine vaine things against vs Treason agaynst Christes person and dignitye Let thy right hand defend vs o mother of god terribly coÌ„â—ounding destroying them as a sword Come vnto her all ye y t labor and are troubled and shee wil geue rest vnto your soules Come vnto her in your temptations and her louing countenaunce shall stablish comfort you Blesse her with all your heart for the earth is full of her mercy Glory be to the father c. 3 Domina quid multiplicati sunt qui tribulant me In tempestate tua persequeris dissipabis eos Dissolue
hould me c. Lo quoth he how say you to this of Saint Augustine paynt me out your Church thus Bradford My Lord these wordes of S. Augustine make as muche for me as for you although I might aunswere that all this if they had bene so firme as you make them might haue bene alledged against Christ and his apostles For there was the lawe and the ceremonies consented on by the whole people confirmed with myracles antiquitie and continuall succession of Byshops from Aarons tyme vntill that present Chich. In good fayth M. Bradford you make to much of the state of the Church before Christes comming All this might be obiected agaynst Christe his Apostles by the Scribes Phariseys Brad. Therein I doe but as Peter teacheth 2. Pet. 2. and Paule very often You would gladly haue your Churche here very glorious and as a most pleasant Lady But as Christ sayde Beatus est quicunque non fuerit offensus per me So may his Churche say Blessed are they that are not offended at me Yorke Yea you thinke that none is of the Churche but such as suffer persecution Brad. What I thinke God knoweth I pray your Grace iudge mee by my woordes and speaking The Church commonly not glorious in this world but poore and persecuted and marke that Paule sayth Omnes qui. c. All that will liue godly in Christ Iesu must suffer persecution Sometimes Christes Churche hath rest here but commonly it is not so and specially towardes the end her forme will be more vnseemely Yorke But what say you to Saint Augustine where is your Church that hath the consent of people and nations Bradford Euen all people and nations that be Gods people haue consented with me Consent of the Godly and I with them in y e docrine of fayth Yorke Lo ye go about to shift off all thinges Bradford No my Lorde I meane simply and so speake God knoweth Yorke Sainct Austen doth here talke of succession euen froÌ„ Peters seate Succession from Peter Brad. Yea that seate then was nothing so muche corrupte as it is now Yorke Well you alwayes iudge the church Bradford Christes people may discerne the Church though they iudge not the Church The Church of of Rome swarueth from the voyce of Christ and wherein No my Lord Christes sheepe discerne Christes voyce but they iudge it not so they discerne the Churche but iudge her not Yorke Yes that you do Bradford No and it like your grace and yet full well may one not onely doubt but iudge also of the Romish church for she obeyeth not christes voyce as Christes true church doth Yorke Wherein Brad. In latin seruice and robbing the Laitie of Christes cup in the sacrament and in many other thinges in which it committeth most horrible sacrilege Chic Why Latin seruice was in England when the pope was gone Brad. True the tyme was in England wheÌ„ the pope was away but not all popery as in king Henries dayes Yorke Latin seruice was appointed to be song and had in the Queere where onely were Clerici that is Latin sâ—â—â—uice deâ—â—â—ded such as vnderstode latin the people sitting in the body of the Church praying theyr owne priuate prayers and this may wel be yet seene by making of the Chauncell and Queere so as y e people could not come in or heare them Brad. Yea but in Chrisostomes time and also in the latin church in Saint Ieromes tyme Agaynâ—â— Latin seâ—â—uice all the Church sayth he reboat Amen That is aunswereth agayn mightely Amen Whereby we may see that the prayers were made so that both the people heard them and vnderstoode them Chic Ye are to blame to say that the Churche robbeth the people of the cup. Bradford Well my Lorde terme it as it please you all men knowe that laytie hath none of it Chic In deede I would wish the Church would define agayne that they might haue it for my part Brad. If God make it free who caÌ„ define to make it bond Yorke Well mayster Bradford we leese our labour The peoâ—â—â— robbed 〈◊〉 the cupâ—â— for ye seeke to put away all thinges which are tolde you to your good your Church no man can know Brad. Yes that ye may well Yorke I pray you whereby Brad. Forsooth Chrisostome sayth The 〈◊〉 knowen 〈◊〉 by the Scripturâ—â— Chrisostâ—â—â— oper impâ—â—â—fect Lyra sup Math. Tantummodo per Scripturas alonely by the Scriptures and this speaketh he very oftentimes as ye well know Yorke In deede that is of Chrysostome â—â— in opere imperfecto whiche may be doubted of The thing whereby the Church may be knowne best is succession of Byshops Bradford No my Lorde Lyra full well writeth vppon Mathew that Ecclesia non consistit in hominibus ratione potestatis secularis aut Ecclesiasticae sed in hominibus in quibus est notitia vera confessio fidei veritatis That is Hilarius Auâ—entâ—â—â— The church consisteth not in men by reason either of secular or temporall power but in men indued with true knowledge and confession of fayth and of veritie And in Hylarius tyme you knowe he wryteth to Aurentius that the Church did rather delitescere in cauerâ—â—s then eminere in primarijs sedibus That is was hidden rather in caues and holes then did glister and shyne in thrones of preeminence Then came one of the seruauntes and tolde them that my Lord of Duresme taryed for them at Mayster Yorkes house and this was after that they had taryed three houres with Bradford And after that their man was come they put vp theyr writtten bookes of common places and sayde that they lamented his case they willed him to read ouer a booke which did Doct. Crome good so wishyng hym good in woordes they went their waye and poore Bradford to his prison After this communication with the Bishops ended The comming of 2. Spanish frâ—â—erâ— to M. Bradford within two dayes following came into the Counter two Spanish Friers to talke with maister Bradford sent as they sayd by the Earle of Darby Of whome the one was y e kinges Confessor y e other was Alphonsus who had before written a popish booke agaynst heresies the effecte of which their reasoning here likewise followeth Talke betweene mayster Bradford and two Spanishe Fryers VPpon the 25. day of February The talke betweene certayne â—riers and M. Bradfoâ—â— about 8. of the clock in the morning two Spanish Fryers came to the CouÌ„ter where Bradford was prisoner to whoÌ„ Bradford was called Then the one Fryer which was the kinges Confessor asked in Latin for all their talke was in Latin of Bradford whether he had not seene nor heard of one Alphonsus that had written agaynst heresies Brad. I do not know him Confes. Well this man poynting to Alphonsus is he This Alphonsus had write a booke 〈…〉 Latin agaynâ—â— heresies Wee are come to you of loue and charitie by the meanes of the
called down to speak with mayster Weston which was then come in Mayster Bradford then being called downe so soone as he was entred into the Hall D. Westoâ— commeth 〈◊〉 M. Bradford M. Weston very gentlye tooke him by the hand asked how he did with such other talke At length he willed auoydaunce of the chamber So they all went out saue Mayster Weston himselfe M. Colliar the Earle of Darbyes seruant the Subdeane of Westminster the Keeper Mayster Clayden and the Parson of the Church where the Counter is Now theÌ„ he began with M. Bradford to tell how that he was often minded to haue come vnto him beyng therto desired of the Earle of Darby and quoth he after that I perceiued by his man that you could be conteÌ„ted rather to speake with me then any others I coulde not come but to do you good if I can for hurt you be sure I will not Bradford Syr quoth Mayster Bradford when I perceyued by the report of my Lords seruant that you did beare me good will more as he sayd then any other of your sort I tolde him then that therfore I could be better content more willing to talke with you if you shoulde come vnto me This did I say quoth he otherwise I desired not your comming West Wel quoth he now I am come to talk with you but before we shall enter into any talke certayn principles we must agree vpon which shall be this dayes worke First quoth he I shall desire you to put away all vain glory and not hold any thing for the prayse of the world D. Westoâ— lessâ—ns 〈◊〉 as he did 〈◊〉 follow himselfe Vain glorâ— Brad. Syr S. Augustine maketh that in deed a piece of the definitioÌ„ of an heretick which if I cannot put away cleane for I thinke there will a spice of it remaine in vs as long as this flesh liueth yet I promise you by the grace of God that I purpose not to yeld to it God I hope wil neuer suffer it to beare rule in them that striue there against desire all the dregges of it vtterly to be driuen out of vs. Weston I am glad to heare you say so although in deed I thinke you do not so much esteme it as others do Secondly I would desire you that you wil put away singularity in your iudgement and opinions Singulâ—â—â— Brad. Syr God forbid that I should sticke to any singularity or priuate iudgement in Gods Religion Hytherto I haue not desired it neyther doe nor mynde at any tyme to hold any other doctrine then is publick and catholick vnderstanding catholicke as good men do according to Gods word West Uery well this is a good dayes worke I hope to do you good therfore now thirdly I shall pray you to write me Capita of those thinges wherupon you stand in the sacrament and to send them to me betwixt this and Wednesday next vntill which time yea vntil I come to you again be assured that you are without all perill of death Of my infidelity Weston wil 〈◊〉 M. Bradford to â—ut downe 〈◊〉 writing 〈◊〉 chiefe â—round of 〈◊〉 â—ayth warrant you I therfore away with all dubitations c. Brad. Syr I will write to you the groundes I leane to in this matter As for death if it come welcome bee it this which you require of me shall be no great let to me therin West You know that S. Augustine was a Manichean yet was he coÌ„uerted at the length so haue I good hope of you Brad. Syr because I will not flatter you I woulde you should flatly know that I am euen setled in the Religion wherfore I am condemned West Yea but if it be not the truth you see euident matter to the contrary will you not then geue place Brad. God forbid but that I should alwayes geue place to the truth West I would haue you to pray so Brad. So I do and that he will more and more confirme me in it as I thanke God he hath done and doth West Yea but pray with a condition if you be in it Brad. No Syr I cannot pray so because I am setled and assured of his truth Well quoth Weston as the learned Bishop aunswered S. Augustines mother that though she was obstinate yet the teares of such a mother could not but winne her sonne so quoth he I hope your prayers for then Bradfordes eyes dyd shewe that hee hadde wept in prayer canne not but be heard of God though not as you would yet as best shall please God Do you not quoth he remember the hystory thereof Brad. Yea Syr quoth Bradford I thinke it be of Saynt Ambrose West No that it is not And here WestoÌ„ would haue laid a wager and begaÌ„ to triumph saying to Bradford as you are ouersene herein so are you in the other thinges Brad. Well Syr I will not conteÌ„d with you for the name This I remember Saynt Augustine writeth in his confessions After this talke Weston begunne to tell M. Bradforde howe the people were by him procured to withstande the Queene M. Bradâ—ord wrongâ—â—lly charâ—ed with â—â—dition Whereunto Bradforde aunswering agayne bade him hang him vp as a traytour and a thefe if euer he encouraged any to rebellion whiche thing his Keeper and others that were there of the Priests affirmed on his behalfe So much talke there was to litle purpose at that time Doctor Weston declared moreouer howe he had saued men going in the cart to be hanged and such like The end was this that Bradford should send vnto him capita doctrinae of the supper after wednesday he woulde come vnto him agayne and thus departed he after that he had dronken to him in beare and wine I omit here talk of Oxford of books of Germane writers of the feare of death and such other talke which are to no purpose * An other disputation or talke betwene Mayster Bradford and Doctour Pendleton â—n other â—â—â—eptatioÌ„ 〈◊〉 taâ—â—e beâ—weene M. â—radford D. Pendleâ—on IN the meane time wheÌ„ Mayster Bradford had written his reasons and argumentes had sent them to Doctor Weston in short space after about the 28. of Marche there came to the Counter Doctour Pendleton and with hym the foresayd M. Collier sometime Warden of Manchester and Steuen Bech After salutations Mayster Pendleton began to speak to Bradford that he was sory for his trouble And further quoth he after that I didde knowe you could be content to talke with me I made the more speed being as ready to doe thee good and pleasure thee that I can as ye would wish Brad. Syr the maner how I was content to speake wyth you was on this sorte Mayster Bech was often in hande with me whom he shoulde bring vnto me and named you amongest other and I sayd that I had rather speake with you then with any of all the other Nowe the cause why I so would I will briefly tell you I
in that they make it so necessary a thyng and a worshippyng of God it cannot but be agaynst Christ and the freedome of hys Gospell and the same thyng teacheth vs that it is agaynst the commoditie of our brethren which eyther be weake eyther be strong eyther be ignorant either be obstinate If they be weake by your resortyng to it they be made more weake If they be strong you do what you can to infirme their strength If they be ignorant therein you helpe to keepe them by your facte If they bee obstinate your resortyng to it cannot but rocke them a sleepe in their obstinate errour of the necessitie of this rite and ceremony These causes recited doe shew you what I thinke in this but my thinkyng must no further bynd you then a mans thought should do except the same be grounded vpon Gods worde which byndeth in deede as I thinke they doe I doubt not but you waying these causes and especially two of the first and the last if you pray to God for his spirite to direct you and thereto aske the aduise of this my good brother and other godly learned men I doubt not I say but you should be guided to do that which is best in gods sight although in the sight of the world perhaps you should bee counted foolish and precise But bee at a poynt with your selues as the disciples of Christ which had forsaken themselues to follow not your will but Gods will as you daily pray in the Lordes prayer The crosse of Christ bee willyng to cary least you cary the crosse of the world the flesh or the deuill 4. Crosâ—â—â— whereof 〈◊〉 bringeth 〈◊〉 hell One of these 4. crosses you must cary Three of them bringeth to hell and therefore the more part goeth that way which is a broad way Only the fourth bringeth to heauen but few go that way as wel because the way is straite as also because few walke in it Howbeit Why thâ— more 〈◊〉 go that 〈◊〉 that lâ—â—â—deth to â—â—â—dition though it bee straite it is but short and the few are many if you consider the godly as the Patriarkes Prophets Apostles Martyrs Confessors and Christ Iesus with all his gard and trayne Thinke not scorne to come after them which are gone before you and after them which now go before you in whose number I trust I am apointed to be one and I beseech you pray for me that God would vouch me worthy that honour Our sinnes deserue plagues prison and the losse of all that euer wee haue therefore if God remooue our sinnes out of sight and sende vs prison or losse of goods and liuyng for his names sake Oh how happy are we My deare hearts in the Lord consider this geare and bee assured that he which looseth any thyng for Christes sake the same in his posteritie shall finde it here and in heauen elsewhere As for vnablenes to aunswer for your fayth it shall be enough to will them to dispute with your teachers Faith standeth not in disputyng I thinke few if it came to disputing could defend the godhead of Christ and many other articles I speake it for the simple sorte Pray for me Lacke of paper maketh this end Commend me to my good brother R. B. and my good sister his wyfe I pray them to pray for me I trust by this bearer to heare how you do Iohn Bradford ¶ Another letter to N. and his wyfe GOds mercy in Christ I wish you to feele An other letter of Bradford a dearâ— friend 〈◊〉 his wyâ—â— my dere brother with my faithfull sister your wyfe now and for euer Amen Hauing this occasion I could not but write something as wel to put my selfe in remembrance of my duty to godwards for you both in thankefulnes and praier as to put you in remembrance of me and your duety towards God for me in praying for me for I dare not say in thankfulnes for me nor that I would haue you to geue no thaÌ„ks to God for his wonderfull great and sweete mercies towards me and vpon me in Christ his sonne but because I haue not deserued it at either of your hands For ye both know right wel at least my coÌ„science doth accuse me how that I haue not onely not exhorted taught you as both my vocation and your deserts required to walke worthy of that vocation which god hath made you worthy of and with treÌ„bling and feare to woorke out your saluation that is in the feare of God to geue your selues to great vigilaÌ„cie in praier for the encrease of faith and to a wary circumspection in all your conuersation not onely in works and woords but also in thoughts because God is a searcher of the heart and out of the heart it commeth that defileth vs in Gods sight I haue I say not onely not done thys but also haue geuen you example of negligence in praier watching fasting talking and doing so that woe to me for geuing suche offence Partly for this cause deare brother and sister God hath cast me heere that I might repent me and turne to him and that ye might also by this correction vpon me be more diligent to redresse these things and others if they in your conscience doe accuse you My dearly beloued heauy is Gods anger fallen vpon vs all doulefull is this day Nowe hath Antichrist all his power again Now is Christes gospel troden vnder fote Now is Gods people a derision and pray for the wicked Now is the greatest plague of al plagues fallen the want of Gods word and al these we haue yea I alone haue iustly deserued Oh that as I wryte I alone I could w t Dauid 1. Par. 21. and with Ionas in heart say so But I doe not I do not I see not howe greeuously I haue sinned howe great a misery is fallen for mine vnthankefulnes for Gods worde for mine hypocrisie in professing preaching hearing and speaking of Gods word for my not praying to God for the coÌ„tinuance of it for my not louing of it thoroughly as it requireth c. I will speake nothing of my manifest euils for they are knowen to you wel enough Deare brother and sister wyth me say yee the lyke for your owne partes and with me ioyne your hearts and let vs go to our heauenly father and for his Christes sake beseeche him to be mercifull vnto vs and to pardon vs Oh good father it is we that haue deserued the taking away of thy woorde it is we that haue deserued these thy iust plagues fallen vpon vs we haue done amisse we haue dealt vniustly wyth thy Gospell we haue procured thy wrathe and therfore iust art thou in punishing vs iust art thou in plaging vs for we are very miserable But good Lord and deare father of mercy whose iustice is such that thou wilt not punish the poore soules of thys realme which yet haue not thus sinned against thee as wee
thee and thy people as Samuel did Amen Amen If on this sort good Mother from your heart you wold pray as I shoulde be the moste meriest man that euer was so am I certaine the lettes of your praier for my imprisonmeÌ„t would be taken away Good Mother therefore marke what I haue wrytten and learne this Prayer by heart to say it daily and then I shall be merye and you shall reioyce if that you continue as I truste you doe in Gods true Religion euen the same I haue taught you and my father Traues I trust wil putte you in remembraunce of 〈◊〉 letter 〈◊〉 not to 〈◊〉 handes my brother Roger also I trust doeth so daily Goe to therefore and learne apace Although the deuill cast diuers lettes in the waye God in whome you truste will cast them awaye for hys Christes sake if you will call vppon him and neuer will he suffer you to be tempted aboue that he will make you able to beare But howe you shoulde doe heerein the other Letter which I haue wrytten herewith shall teache you which I woulde none should reade till my father Traues haue read it he wil geue you by Gods grace some instructions Nowe therefore will I make an ende praying you good Mother to looke for no mo Letters for if it were knowen that I haue penne and inke and did wryte then should I want all the foresayd commodities I haue spoken of concerning my body and be cast into some dungeon in fetters of yron which thing I know would greeue you and therefore for Gods sake see that these be burned when this little prayer in it is copied out by my brother Roger for perchaunce your house may be searched for such geare when you thinke little of it and looke for no moe sweete Mother till eyther God shall deliuer mee and sende mee oute eyther you and I shall meete together in heauen where we shall neuer part asunder Amen I require you Elizabeth and Margarete my sisters that you will feare God vse Prayer loue your husbandes be obedient vnto them as God willeth you bring vppe youre children in Gods feare and be good housewiues God blesse you both wyth both your husbandes my good brethren whome to doe good because I nowe can not I will pray for them and you Commende me to my sister Anne mother Pike T. Sorrocolde and his wife R. Shalcrosse his wife R Bolton I. Wild M. Vicare the Parson of Mottrom Syr Laurence Hall with all that loue I trust liue in the Gospel and God turne Syr Thomas his heart Amen I will daily pray for him I nede not to set my name you know it wel inough Because you shoulde geue my Letters to my father Traues to bee burned I haue wrytten heere a Prayer for you to learne to pray for me good mother and an other for all your house in your euening Prayer to pray with my brother These Praiers are written wyth mine owne hande keepe them still but the letters geue to father Traues to burne and geue father Traues a copie of the latter Prayer An other Letter to his Mother as hys last farewell vnto her in this world a litle before he was burned GOds mercy and peace in Christ be more and more perceiued of vs Amen My moste deare Mother in the bowelles of Christe I heartely pray and beseeche you to be thankefull for me vnto God which thus nowe taketh me vnto hymselfe I dye not my good mother as a theefe a murderer an adulterer c. but I die as a witnesse of Christe hys Gospell and veritie which hetherto I haue confessed I thanke God as well by preaching as by prisonement and now euen presently I shall moste willingly confirme the same by fire I knowledge that God moste iustly mighte take mee hence simply for my sinnes which are many great grieuous but the Lorde for his mercy in Christ hath pardoned them all I hope but nowe deare Mother he taketh mee hence by this death as a Confessour and witnesse that the Religion taughte by Christe Iesu the Prophetes Bradford perecuted of the prelates not for his sinnes but for the truth of Christ. and the Apostles is Gods truth The Prelates doe persecute in me Christ whome they hate and hys trueth which they maye not abide because theyr woorkes are euill and maye not abide the truth and light least men shoulde see theyr darkenesse Therefore my good and moste deare Mother geue thankes for me to God that hee hathe made the fruite of your wombe to be a witnesse of hys glory attend to the truthe which I thanke God for it I haue truely taughte out of the Pulpit of Manchester Use often and continuall Prayer to God the Father through Christe Hearken as you may to the scriptures serue God after his word and not after custome beware of the Romish religion in England defile not your selfe with it carye Christes Crosse as he shall lay it vppon your backe forgeue them that kil me pray for them for they knowe not what they doe commit my cause to God our father be mindefull of bothe youre daughters to helpe them as you can I send all my wrytings to you by my brother Roger do with them as you will because I cannot as I woulde he can tell you more of my minde I haue nothing to geue you or to leaue behinde me for you onely I pray God my father for his Christes sake to blesse you and keepe you froÌ„ euil He geue you pacience he make you thankefull as for me so for your selfe that wil take the fruit of your wombe to witnesse hys veritie wherein I confesse to the whole world I die and depart thys life in hope of a much better which I looke for at the hands of God my father thorough the merites of hys deare sonne Iesus Christ. Thus my deare Mother I take my last farewell of you in this life beseeching the almighty and eternal father by Christ to graunt vs to meete in the life to come where we shall geue him continuall thankes and praise for euer and euer Amen Out of prison the 24. of Iune 1555. Your sonne in the Lord Iohn Bradford A letter sent wyth a supplication to Queene Mary her Counsell and the whole Parlament IN moste humble wise complaineth vnto your Maiestie and honours a poore subiecte persecuted for the confession of Christes veritie A letter of M. Bradford ioyned with a supplication sent to Q. Maâ—y her Counsayle and the Parlament the which veritie deserueth at your hands to be maintained and defended as the thing by the whiche you raigne and haue your honour and authorities Althoughe we that be professours and thorough the grace of God the constante confessours of the same are as it were the outsweepings of the worlde yet I say the veritie it selfe is a thing not vnwoorthy for your eares to heare for your eyes to see and for youre handes to handle
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
aegestate aut angustijs esse No father the Lord geueth me omnia affatim and will doe I trust I shall shortly here haue a fellowship I am so promised and therefore I haue taken the degree of maister of Arte which els I could not haue attained If I get a fellowship I shall not need de crastino sollicitum esse as here after I shal more write to you by Gods grace I pray you write againe and often yray for me In hast as appeareth the 22. of October Ne sciat mater mea quod herus meus adeo duriter mecum egit c. Miserrimus peccator Iohn Bradford Another letter of Maister Bradford to father Traues THe peace and plenteous mercy of God our heauenly father in his Christ our onely Lord and Sauiour bee euer encreased in you by the holy spirit qui efficit omnia in omnibus Amen Father Traues though I might thinke my selfe more happy if you would often write vnto me yet because I ought to haue respect to your paynes whiche nowe that olde man cannot so well sustaine as it might I had rather loose my happines in y t behalfe then will your grief forasmuch as it can be no happines vnto mee which turneth to your payne yet because payne is not payneful when it is ioyned with gayne I therfore desire you for Gods sake o pray often for me for if I shall not be worthy of your praier as the Lord who knoweth all thyngs doth right well see it and so my conscience witnesseth yet your good prayer shall returne into your owne bosome And know this that who so conuerteth a sinner by prayer whether it bee by prayer preachyng or writyng letters c. the same hath saued a soule Use therefore for Gods sake I aske it that paynes whereunto is ioyned profite I meane prayer to God for me a miserable and most wretched sinner and as for the gaynelesse payne in writyng to me vse it yet as you may and surely God for whose sake you doe it in that he will reward a cup of cold water wil in some thing requite you And I know certainly that if you did see what spirituall profite I receyue by your letters I am certayne you would not thinke all your labour lost For Christes sake therefore begin agayne to write vnto me and reprooue me sharpely for my horrible vnthankfulnesse to GOD. You know how that God hath exonerated the loden conscieÌ„ce of the great waighty burthen for so I did write to you yea the Lord hath in maner vnburthened me of the lesser burthen also for I haue an asâ—uraunce of the payment of the same by Candlemas Loe thus you see what a good God the Lord is vnto me Oh father Traues geue thaÌ„ks for me and pray God to forgeue me my vnthankfulnesse But what should I reherse the benefite of God towardes me Alas I cannot I am to little for all his mercies yea I am not onely vnthankfull but I am to farre contumelious agaynst God For where you know the Sonne the Moone and the seuen starres did forsake me would not shine vpon me you know what I meane per herum heriles amicos yet the Lord hath geuen me here in the Uniuersitie as good a liuyng as I would haue wished For I am now a fellow of Pembroke hall of the whiche I nor any other for me did euer make any sute yea there was a contention betwixt the M. of Katherines hall and the bishop of Rochester who is M. of Pembroke hall whether should haue me sit hoc tibi dictum Thus you may see the Lordes carefulnes for me My fellowship here is woorth 7. pound a yere for I haue allowed me 18. pence a weeke and as good as xxxiij shillings foure pence a yeare in money besides my Chamber Launder Barbour c. and I am bound to nothing but once or twise a yeare to keepe a Probleme Thus you see what a good Lord God is vnto me But I pray you what do I now to God for all this I will not speake of the great mercies he sheweth vpon my soule Surely father Traues I haue cleaue forgotteÌ„ God I am all secure idle proud hard harted vtterly voyde of brotherly loue I am enuious and disdaine others I am a very starke hypocrite not onely in my words and works but euen in these my letters to you I am all sensual without the true feare of God an other manner of man then I haue bene sithens my call Alas father Traues I wryte this to put my selfe in remembraunce but I am wythout all sence I do but only write it For Gods sake praye for me which am onely in name a christian in very deed a very worldlyng to say to you the very truth a most worldling of all other I pray you exhort my mother now then with my sister Margaret to feare the Lord and if my mother had not sold the Foxe furre which was in my fathers gown I would she would send it me she must haue your counsaile in a piece of cloth Yours for euer I. Bradford Another letter of M. Bradford to father Traues THe selfe same mercy grace and peace which heretofore I haue felt plenteously thogh now through myne vnthankfulnes wilfull obedience to the pleasure of thys outward man I neither feele neither can bee perswaded that I possesse yea if I shall truly write I in maner passe not vpon the same so far am I fallen the Lord helpe me the same mercy c. I say I wish vnto you as I can with all encrease of godlines Hipocritically with my pen and mouth beseeching you in your earnest prayers to God to be an earnest suter vnto God for me whith am fallen into such a securitie euen an hardnes of hart that neyther I sorow my state neither with any griefe or feare of Gods abiection do write this before the Lorde which knoweth the harts of all men I lye not Consider for Christes sake therefore good father Traues my necessitie though I my selfe do it not pray for me that God cast me not of as I deserue most iustly For where I ought to haue well proceeded in Gods schoole by reason of the tyme I confesse it to my shame I am so far gone back as alas if shame were in me I might be ashamed to write it but much more to write it to thinke it not such is the reward of vnthankfulnes For where God wrought the restitution of y e great thing you know of the which benefit should bynde me to all obedience Alas father Traues I am to vnthankful I find no will in hart though by my writing it wil be hard to perswade you either to be thankfull either to beginne a new life in all things to mortifie this outward man and hartily to be well content to serue the lord in spirit veritie withstand myne affections especially my beastly sensualitie in meat drinke wherewith
hys resurrection and that he was risen before he was crucified and crucified before hys Baptisme and then they may as well say he was Baptised before his Byrth and borne before hee was conceiued and conceiued before he was promised that were euen right Antichrist to turne al things backward then say Oh ye must beleue for God is almighty he can do all things c. Truth it is that God is almighty in deede We are bound 〈◊〉 beleeue what 〈◊〉 hath expressely willed 〈◊〉 what 〈◊〉 able to dâ— and yet I may not beleeue thinges contrarye to hys word that Christes body was glorified before he dyed for Gods omnipotency doth not stand in thinges contrary to hys will but in performyng his will at his pleasure in tyme Neither doth he require of vs to iudge or beleue of his almighty power that he hath made the ende of the world to come before the beginning or yet the fruit to come before y e blossome yet is he neuertheles almightye But if peraduenture yee shall thinke with youre selfe Why they are learned He speaketh not aâ—gaynst the true vse of Logike it were maruell but they shoulde know what is the trueth as well as other whiche neuer kept no such study c. To that I answere that if they had studied Gods word the author of truth as they haue done Logicke and Duns with the Legend of lyes they shuld haue bene as expert in the truth as they be now in balde reasons But thus hath God fulfilled his promise y t suche should be deluded with lyes which would not beleue nor walke in his truth And agayne this is a good cause to make vs thynke surely that thys was the cause that God gaue them ouer at the first to erroure after the Apostles time by litle litle as they grewe in sinne For seeing wee had hys trueth now among vs a few yeares because we did not obey vnto it we see what a sodayne chaunge God hathe brought vpon vs for our sinnes sake And why shuld not we think that this and such lyke disobedience was the cause y t God tooke his word from all Christendome at the first and cast a darkenes vpon them that would not walke in his light Why God taketh 〈◊〉 worde 〈◊〉 realmeâ—â— For it is euident enough to see how lyke theyr doynges be to Christes and hys Apostles and that seene eyther wee must iudge Christes doings very slender and theirs good or els that in deede they be the very Antichristes whiche should come and turne all thinges out of frame Thus I haue bene bold to trouble you which I trust shall not bee altogether in vayne Pray for me as I doe for you Your brother Nicholas Shetterden prisoner for the truth in Westgate An other letter to hys brother GOd whiche is the geuer of all goodnes and that freely for hys loue to vs not onely without our desertes but contrary to the same graunt you my brother suche encrease of Godlye knowledge and loue vnto the vertues thereunto belonging An other letter of Nicholas Sheterden to his brother as may geue you such a tast in heauenly things that all treasures of earthly thinges may sauoure to you as in deede they are moste vayne and vncertayne so shall ye neuer take them for no better then they be Yea whether God take them from vs or geue them vnto vs we shall know our selues neither richer nor poorer before God But if we lay vp in our hartes the treasure of his word we shall not onely enriche our selues agaynst the tyme of neede but also arme oure selues agaynst the battell with weapons and harnes whiche is inuincible and clothe oure selues agaynst the maryage For beholde the Lorde hath called vs of long tyme to the feast and blowne the trumpet to prepare the battell Tyme of Gods 〈◊〉 to be receaued Let vs know the tyme of our visitation least the Lord sittyng on his mount bewayle our destruction which he desireth not but because he is iust to punishe such as continue in sinne euen as he is mercifull to forgeue the repentaunt that turne in tyme for so is God that cannot deny hymselfe Let vs therfore in this day while it is called to day heare his voyce and not harden your hartes by resistance of hys will least he sweare in hys wrath that we shall not enter into hys rest Let vs count that sufficient that wee haue spent the tyme past as S. Peter sayth after the will of the Gentiles in eatyng and drynking chamberyng and wantonnesse and in abhominable Idolatrye c. And nowe let vs assay a new lyfe and trade our members in vertue an other while least peraduenture wee might run past any returne in the contrary But if we now returne and laye hand of his worde in deede and veritie as wee haue long tyme done in talke and libertie then wil God heape vpon vs such certificate of conscience as shall kindle our consolation in hym so that all treasure shall be dounge Certificatâ—â—â— of conscienâ—â— to that excellent knowledge of our Sauiour Deare brother my harts desire and prayer to God is that we may together enioy the blisse of eternall inheritance by one spirituall regeneration and new byrth as we are ioyned by nature But alacke the way and meane thereunto hath bene much neglected of me I will not say of you for I had rather ye should accuse your selfe for no doubte the best of vs both hatâ—e not sought for wisedome in Gods worde as some in the worlde whom we knowe haue sought for money therefore they shall be our Iudges if we do not learne by them yea the very Emmet as Sâ—lomon saith doth teach vs to prouide for the time to come for â—hee prouideth in Sommer against Winter This is the best token I haue for you nowe which thoughe it be simple yet shal it declare partly my hearts desire to you ward which is euen as mine owne soule Let nothing dismay you for my cause but be ye sure I shall haue victorie in the truthe which truth is stronger then kings wine or women For as Zorobabel sayeth Wine is vnrighteous the king is vnrighteous women are vnrighteous yea al the children of men are vnrighteous but the truthe endureth and is alwaies strong and conquereth for euer without end Therfore this is to desire you all other my frends that wish me good to pray that God will alwaies keepe me in his truthe as he hath begonne which prayer if it be of such a minde as laboureth to depart from euill shall be to me the greatest pleasuâ—e vnder heauen For I desire nothing in comparison of Gods truthe I thanke him of his mercy which so hath wrought for I take it as a sure seale of the endlesse ioy which shall hereafter followe which God bring vs vnto when his will and pleasure is Amen From Canterburie By yours Nicholas Shetterden An other
letter of execution from the Kinge and the Counsaile the foresayde Duke and Uncle to the Kyng beinge founde no traitour onely being caste by the Acte of Fellonye was deliuered vnto the Sheriffes and so brought to the place of execution Touching which execution a few words here woulde be bestowed in describing the wonderful order and maner thereof according as it hath faithfully ben suggested to vs vppon the credite of a certaine noble Personage who not onely was there present at the deede doing but also in a maner next vnto him vpon the scaffolde beholding the order of all things with his eies and with his penne also reporting the same in order and maner as here foloweth In the yeare of our Lorde 1552. the 22. day of Ianuary in the sixte yeare of the raigne of king Edward the sixte he being yet vnder age and gouernaunce of Tutours the noble Duke of Somersette vncle to kynge Edwarde was brought out of the tower of London and accordinge to the maner deliuered to the Sheriffes of the Citie and compassed round about w t a great number of armed men both of the garde and others he was brought vnto the scaffolde on Tower hill where as hee nothing chaunging neyther voyce nor countenance but in a maner with the same gesture whych he commonly vsed at home kneeling downe vppon both his knees and lifting vpp his handes commended himselfe vnto God After that he had ended a fewe short prayers standing vp againe and turning him selfe towarde the East side of the Scaffold nothing at all abashed as it seemed vnto me standing about the middest of the Scaffold and diligently marking all things neither with the sight of the axe The cheaâ—â—â—full counteâ—nance of 〈◊〉 Duke of Somerset his death neyther yet of the hangman or of present death but wyth the like alacritie and chearefulnesse of minde and countenance as before times he was accustomed to heare the causes and Supplication of other and especially the poore towardes whom as it were with a certaine fatherly loue to his children he alwaies shewed himselfe moste attentiue he vttered these wordes to the people Dearly beloued frendes The worâ— of the Duke of Somerset peopâ—â— the peopâ—â— at his deaâ—â— I am broughte hither to suffer death albeit that I neuer offended against the king nether by word nor dede and haue bene alwaies as faithful true vnto this Realme as any man hath bene But for somuch as I am by a lawe condemned to die I do acknowledge my selfe as well as others to bee subiecte thereunto Wherefore to testifie my obedience whiche I owe vnto the lawes I am come hither to suffer death wherunto I willingly offer my selfe with most hearty thankes vnto God that hath geuen me this time of repentaunce who myght thorowe sodaine death haue taken away my life that neyther I should haue acknowledged him nor my selfe Moreouer dearly beloued frendes there is yet somewhat that I must put you in minde of as touchinge Christian religion which so long as I was in authoritie I alwayes diligently sette foorth and furthered to my power Neither I repent me of my doinges but reioyce therein sith that now the state of Christian religion commeth most neare vnto the forme and order of the Primitiue Churche The 〈◊〉 the Dukâ— Somerseâ— setting forth truâ— religion Which thing I esteeme as a great benefite geuen of God both vnto you and me most hartily exhorting you all that this which is most purely set forth vnto you you wil with like thankfulnesse accept and embrace and set out the same in your liuing Which thing if you do not wythout doubt greater mischiefe and calamitie wil folow When he had spoken these wordes A sodeinâ— noyse and feare of people 〈◊〉 the deatâ— the Duâ—â— Somersâ—â— sodainely there was a terrible noise heard whereupon there came a great feare on al men This noise was as it had bene the noise of some great storm or tempest which vnto some semed to be heard from aboue like as if a great deale of gunpouder being inclosed in an armorie and hauing caught fire had violently broken out But vnto some againe it seemed as though it had ben a great multitude of horsemen running together or comming vppon them Suche a noyse was then in the eares of all men albeit they saw nothing Whereby it hapned that all the people being amased wythout any euident cause wythout any violence or stroke striken or any man seene they ran away some into y e ditches and puddles and some into the houses thereabout other some being afraide with the horrour and noyse fell downe groueling vnto the ground w t their polaxes and halbards most part of them cried oute Iesus saue vs Iesus saue vs. Those whyche tarried still in their places for feare knewe not where they were And I my selfe which was there present among the rest being also afraid in this hurly burly stoode stil altogether amased looking when any man woulde knocke me in the head It hapned heere as the Euangelists write it dyd vnto Christ when as the officers of the high Priestes and Phariseis comming wyth weapons to take him being astonied ran backwardes and fell to the ground In the meane time The lyke story you shall reaâ— Caius Mâ—â—rius in Vâ—â—lerius Mâ—â—â—imus the booke chapter whilest these things were thus in doing the people by chance spied one sir Anthony Broune riding vnto the scaffold which was the occasion of a new noise For when they saw him comming they coniectured that which was not true but notwithstanding which they all wished for that the king by that messenger had sent hys vncle pardone and therfore with great reioysing casting vp their cappes they cried out Pardon pardone is come God saue the king Thus this good Duke although hee was destitute of all mans helpe The greaâ— fauour of the peopâ—â— to the 〈◊〉 of Somerâ—set yet he sawe before hys departure in how great loue fauour he was with all men And truely I doe not thinke that in so great slaughter of Dukes as hath bene in England within these few yeares there was so many weeping eyes at one time and not w tout cause For all men did see in the decay of this Duke the publike ruine of al england except such as in dede did perceiue nothing But now to returne from whence we haue strayed the Duke in the meane time standing stil in y e same place modestly and with a graue couÌ„tenance made a signe to the people w t his hand that they woulde kepe themselues quiet Which thing being done silence obtained he spake vnto them in this maner Dearely beloued frendes The word of the Duâ—â— agayne to the peoplâ— there is no such matter heere in hande as you vainely hope or beleeue It seemeth thus good vnto almighty God whose ordinance it is meete and necessary that we all be obedient vnto Wherefore I pray you all to be
quiet and to be contented with my death which I am most willing to suffer and let vs now ioyne in praier vnto the Lord for the preseruation of the Kings Maiestie vnto whome hitherto I haue alwaies shewed my selfe a most faithfull and true subiecte I haue alwayes bene most diligent about his Maiestie in his affayres both at home and abroade and no lesse diligent in seeking the common commoditie of the whole Realme At whyche words all the people cried out and said it was most true Then the Duke proceeding said Unto whose Maiestie I wish continuall health with all felicitie all prosperous successe Whereunto the people againe cryed out Amen Moreouer I do wishe vnto all his Counsaylours the grace and fauour of God whereby they may rule in all things vprightly with iustice Unto whome I exhort you all in the Lord to shew your selues obedient as it is your bounden duety vnder the payne of condemnation and also most profitable for the preseruation and safegarde of the Kings Maiestie Moreouer for so much as heeretofore I haue had oftentimes affaires with diuers men The confession of the Duke of Somerset hard it is to please euery man therfore if there be any that hath ben offended iniuried by me I most humbly require aske him forgeuenes but especially almighty God whome throughout all my life I haue most greeuously offended and all other whatsoeuer they be that haue offended me I do with my whole hart forgeue them Now I once againe require you dearly beloued in the Lord that you wil keepe your selues quiete and still least through your tumult you might trouble me For albeit the spirite be willing and ready the flesh is fraile and wauering and through your quietnesse I shall be much more quieter The Duke â—f Someâ—set 〈◊〉 in the 〈◊〉 of Ieâ—â—â— Christ. Moreouer I desire you all to beare me witnes that I dye heere in the fayth of Iesus Christ desiring you to helpe me with your prayers that I may perseuere constant in the same vnto my liues end After this hee turning himselfe agayne aboute like a meeke lambe â— Coxe 〈◊〉 ghostly 〈◊〉 kneeled down vpon his knees Then doctor Coxe which was there present to counsell and aduertise him deliuered a certaine scroll into his hand wherin was conteined a briefe confession vnto God Which being read he stoode vp againe vpon his feete without any trouble of mind as it appeared and first bad the Sheriffes farewel then the Lieutenant of the Tower and other taking them all by the handes which were vpon the scaffold with hym Then he gaue the Hangman certaine money Which done he put off his gowne and kneeling downe againe in the straw vntied his shyrt strings After that the hangman comming vnto him turned downe his coller round about his necke and al other things which did let or hinder him Then lifting vp his eyes to heauen where his only hope remained and couering his face with his owne handkercher he layd himselfe downe along shewing no maner of token of trouble or feare neyther did his countenaunce chaunge but that before his eyes were couered there began to appeare a red colour in the middest of his cheekes Thus this most meeke and gentle Duke lying along and looking for the stroke because his doublet couered his necke he was coÌ„maunded to rise vp and put it off and then laying himselfe downe againe vpon the blocke The godly 〈◊〉 of the Duke of Soâ—erset and calling thrise vpon the name of Iesus saying Lord Iesu saue mee as he was the thyrd tyme repeating the same euen as the name of Iesu was in vttering in a moment he was bereft both of head life slept in the Lord Iesus being taken away from all the daungers and euils of this life and resting now in the peace of God in the preferment of whose truth and Gospell he alwaies shewed himselfe an excellent instrument and member and therefore hath receyued the reward of his labours Thus gentle Reader thou hast the true history of this worthy and noble Duke and if any man report it otherwise let it be counted as a lye As touching the maners disposition life and conuersation of the said Duke and the Kings vncle what shall we neede to speake when as he can not be sufficiently commeÌ„ded according to the dignitie of his vertues There was alwaies in him great humanitie and suche meekenes and gentlenes as is rare to be found in so high estate He was prone and ready to geue care vnto the coÌ„plaints and supplicatioÌ„s of the poore The vertues of the Duke of Somerset declared no lesse attentiue vnto the affaires of the coÌ„mon wealth Which if he had liued together wyth king Edward was like to do much good in reforming many misorders within this realme He was vtterly ignoraÌ„t of al craft and deceit and as farre void of all pride and ambition as he was froÌ„ doing of iniury being indeede vtterly voyd of both He was of a gentle dispositioÌ„ not coueting to be reuenged more apt ready to be deceiued then to deceiue His auncient loue zeale of the Gospell of religion he brought with him to the state of this his dignitie The proofe whereof sufficiently was seene in his constant standing to gods truth and zealous defence therof The zealous standing of the Duke of Somerset in defence of the truth against the Bishops at Winsore against the Bishops of Chichester Norwich Lincolne London and others moe in the Consultation had at Windsore the first yeare of the kinges raigne Briefly considering the nature and vertues of this Duke I may as seemeth not vnaptly compare and resemble him vnto Duke Humfrey the good Duke of Glocester Who likewise being vncle vnto king Henry 6. and Protector of the Realme as this was also to king Edw. the 6. yet he wanted not his enemies and priuy enueyers especially Henry Beauford Cardinal Bishop of Winchester and Lord Chancellour of England A comparison betweene Duke Humfrey Vncle to K. Henry 6. and the Duke of Somerset Vncle to K. Edward 6. who at that time disdayning and enuying the rule and authoritie of thys Duke procured much trouble agaynst him and great deuision in the whole realme in so muche that all the Shops within the Cittie of London were shutte in for feare of the fauourers of these two great personages For ech part had assembled no small number of people For pacifying wherof the Archbishop of Caunterbury and the Duke of Quimber called the Prince of Portugale rode eight times in one day betwene the two aduersaries Such were then the troubles of these tumultuous diuision within the realme betweene these two Touching the trouble of the Duke of Glocester read before pag. 67â— as is before expressed pag. 679. not much vnlike to y e troublesome discord betwixt parties in this Protectors dayes And as in their afflictions and troubles these two Dukes seemed not