set forth by the Uniuersities of Colene and Louane in Germany agaynst the foresayd errors Many other witnesses also we might alledge which here least we should seme to write a story we pretermâ—â— Wherfore we for the charge of our Pastorall office coÌ„mitted vnto vs can no longer forbeare or winck at the pestiferous poyson of the foresayd errors of the which errors we thought here good to recite certayne The tenor of whiche is this as foloweth It is an old heresy to say Article◠〈◊〉 Luther that the Sacramentes of the new 〈◊〉 doth geue grace to them qui non ponunt obicem i. which haue in themselues to the contrary no let In a childe after his Baptisme to deny that sinne remayneth is to tread downe Paule and Christ vnder foote The origene of sinne although no actuall sinne doe folow â—fter doth stay the soule leauing the body from the entraunce into heauen Vnperfite charity of a maÌ„ departing must needes bring wyth it great feare which of it selfe is enough to deserue the payne of Purgatory and stoppeth the entrance into the kingdome of heauen To say that penaunce standeth of three partes to wit contrition confession and satisfaction is not founded in holy Scripture nor in auncient holy and Christian Doctors ContritioÌ„ which a man stirreth vp in himselfe by discussing remembring and detestinge his sinnes in reuoluing his former yeares in bitternesse of soule and in pondering the waight number and filthinesse of his sinnes the leesing of eternall blisse and getting of eternall damnation this contrition maketh a man an hipocrite and a great sinner It is an olde prouerbe to be preferred before the doctrine of all that haue written hitherto of contrition from henceforth to transgresse no more The chiefest and the best penaunce is a new life Neither presume to confesse the veniall sinnes nor yet all thy mortall sinnes Best repâ—â—â—tance iâ— a new lyfe for it is impossible to remember all the mortall sinnes that thou hast committed and therefore in the primitiue Church they confessed the mortall sinnes which onely were manifest While we seeke to number vp all our sinnes sincerely vnto the priest we meane nothing els herein but that we will leaue nothing to the mercy of God to be forgeuen In confession no man hath his sinnes forgeuen except he beleue wheÌ„ the priest forgeueth the same to be remitted yea otherwise his sinne remayneth vnforgeueÌ„ vnles he beleue the same to be forgeuen For els remission of the priest and geuing of grace doth not suffice except beliefe come on his part that is remitted Thinke not thy sinne to be assoyled for the worthines of thy contrition but for the word of Christ Whatsoeuer thou losest c. When thou art absolued of the priest Math. 1â— trust confidently vpon these wordes and beleue firmely thy selfe to be absolued then art thou truely remitted Admit the party that is confessed were not contrite whiche is * * 〈◊〉 because 〈◊〉 can not 〈◊〉 that the fayth of 〈◊〉 true 〈◊〉 without contriâ—iâ—â— impossible or that the priest pronouÌ„ced the wordes of losing not in earnest but in iest yet if the party beleue that he is absolued he is truely absolued in deed In the sacrament of penaunce and absolution the Pope or bishop do no more then any inferior priest can do Yea and where a priest is not to be had there euery Christian man yea or Christian woman standeth in as good stead * * He meâ—â—neth thiâ— because as no 〈◊〉 knowetâ— his sinnâ— so no 〈◊〉 can be 〈◊〉 for sufficyeâ—â— None ought to say to the priest that he is contrite neither ought the priest to aske any such matter It is a great error of them which come to the holy housel trusting vpon this that they are coÌ„fessed that theyr coÌ„science grudgeth them of no deadly sinne that they haue sayd theyr prayers and done such other preparatiues before all those do eat drink to theyr owne iudgement But if they beleeue there to obteyne Gods grace this fayth maketh them pure and worthy It were good that the church should determine in a generall couÌ„cell lay men to coÌ„municate vnder both kindes the Bohemians so doing be therin neither hereticks nor schismatickes The treasures out of which the Pope doth graunt his Indulgences are not the merites of Christ nor of the Sayntes Indulgences and pardons be a deuout seducing of the faythfull and hinderance to good works and are in the number of theÌ„ which be thinges * * This 〈◊〉 correcteâ— in his Aâ—â—tioÌ„s of 〈◊〉 Articles sayth 〈◊〉 Indulgâ—â—â— be neytâ—â—â— lawfulâ—â— expedieâ—â— And liâ—â—â—wise he recteth reuokeâ—â— the 〈◊〉 lawfull but not expedient Pardons and Indulgences to them which haue them auayle not to remission of the punishment due before God for actuall sinnes committed They which thinke that Indulgences are wholesome and coÌ„ducible to the fruite of the spirite are deceiued Indulgences are onely necessary for publicke transgressions are onely graunted to them that are obstinate and impacient Indulgences and pardons are vnprofitable to 6. sortes of persons 1. to them that be dead or lye in dying 2. to theÌ„ that be weâ—â— and infirme 3. to such as haue lawful impedimentes 4. to theÌ„ that haue not offended 5. to such as haue offended but not publickly 6. to those that amend and do well Excommunications be onely outward punishmentes and doe not depriue a man of the publike spirituall prayers of the Church Christians are to be taught rather to loue excommunication then to dread it The bish of Rome successor of Peter is not the vicar of Christ ordeined by Christ and S. Peter to haue authoritie ouer all the churches in the world The wordes of Christ to Peter Whatsoeuer thou loosest c. Math 16. extend no further but onely to those things which bee bound of Peter hymselfe It is not in the hands eyther of the church or of the Pope to make articles of the fayth yea or lawes either of maners or good workes Albeit the Pope with a great part of the church teachyng so or so did not erre therein yet is it no sinne nor heresie for a man to hold contrary to them namely in such things which are not necessary to saluation so long as it is not otherwise condemned or approued by a generall Councell We haue a way made playne vnto vs to infringe the authoritie of Councels and freely to gainestand their doyngs and to iudge vpon their Decrees and boldly to speake our knowledge whatsoeuer we iudge to be true whether the same be approoued or reproued by any generall Councell Some of the articles of Iohn Hus condemned in the Councell of Constance are Christian most true and Euangelicall whome the vniuersall Church cannot condemne In euery good worke the iust man sinneth * * Euery good worke of ours when it is best done it is a veniall sinne To burne heretikes is against the will of the spirit * * To
brother whome he hath seene how can he loue God whome he hath not seene ¶ The 2. proposition ¶ He that loueth his neighbour as himselfe keepeth all the Commaundements of God The second proposition Probation Math. 7. Rom. 13. This proposition is proued Mat. 7. Rom. 13. Whatsoeuer ye would that men should do to you euen so do to them For this is the Law and the Prophets Math. 7. He that loueth his neighbour fulfilleth the Law Thou shalt not commit aduoutry Thou shalt not kill Thou shalt not steale Thou shalt not beare false wytnes Thou shalt not desire c. and if there be any other Commaundement all are comprehended in this sayeng Rom. 13. Loue thy neighbour as thy selfe Rom. xiij All the Law is fulfilled in one word that is Loue thy neighbour as thy selfe Gal. v. Galat. 5. ¶ Argument Bar. He that loueth his neighbour keepeth all the Commaundements of God Maior Rom. 13. Minor ba. He that loueth God loueth his neighbour 1. Iohn 4. Conclus ra Ergo he that loueth God keepeth all the Commaundements of God ¶ The 3. proposition The third proposition Probation Iohn 16. ¶ He that hath fayth loueth God My father loueth you because you loue me and beleeue that I come of God Iohn 16. ¶ Argument Bar. He that keepeth the Commaundements of God hath the loue of God Maior ba. He that hath fayth Minor keepeth the Commaundementes of God ra Ergo he that hath fayth loueth God Conclus ¶ The 4. proposition ¶ He that keepeth one Commaundement of God The 4. proposition Probation Heb. 11. keepeth them all This proposition is confirmed Heb. 11. It is vnpossible for a man without fayth to please God that is to keepe any one of Gods Commaundements as he should do Then whosoeuer keepeth any one Commaundement hath fayth ¶ Argument Bar. He that hath fayth keepeth all the Commaundementes of God Maior ba. He that keepeth any one Commaundement of God hath fayth Minor ra Ergo he that keepeth one Commaundement Conclus keepeth them all The 5. proposition ¶ He that keepeth not all the Commandements of God keepeth not one of them The 5. proposition The law requireth perfecte obedience Enthymema The 6. proposition or assertion ¶ Argument He that keepeth one Commaundemente of God keepeth all Ergo he that keepeth not all the Commaundements of God keepeth not one of them ¶ The 6. proposition ¶ It is not in our power to keepe any one of the Commaundements of God ¶ Argument Ba. It is vnpossible to keepe any of the Commaundements of God without grace Maior ro It is not in our power to haue grace co Ergo it is not in our power Minor to keepe any of the Commandements of God Conclus And euen so may you reason coÌ„cerning the holy Ghost and fayth for so much as neyther without them we are able to keepe any of the Commaundements of God neyther yet be they in our power to haue Non est volentis neque currentis c. Rom. 9. ¶ The 7. proposition ¶ The Law was geuen vs to shew our sinne The 7. proposition The office of the law By the Law commeth the knowledge of sinne Rom. 3. I knew not what sinne meant but thorow the law For I had not knowne what lust had meant except the Lawe had sayde Thou shalt not lust Without the Law sinne was dead that is it moued me not neyther wyst I that it was sinne which notwithstanding was sin and forbidden by the Law Rom. 7. Rom. 7. The 8. proposition ¶ The Law biddeth vs do that thing which is vnpossible for vs. The 8. proposition ¶ Argument Da. Maior The keeping of the Commaundementes is to vs vnpossible â—i Minor The Law commaundeth to vs the keeping of the Commaundements j. Ergo the Law commaundeth vnto vs that is vnpossible Conclus ¶ Obiection But thou wilt say wherefore doth God bid vs do that is impossible for vs. Obiection ☞ Aunswere I aunswere to make thee know that thou art but euill Aunswere The lawe ordayned to bring vs to Christ. that there is no remedy to saue thee in thine owne hand and that thou mayst seeke remedy at some other for the Law doth nothing else but commaund thee ¶ The doctrine of the Gospell THe Gospell is as much to say in our toung Luke 2 as good tidings like as these be heere vnder folowing and such other Christ is the Sauiour of the world Iohn 4. Luke 2 Rom. 5. Rom. 4. 1. Pet. 2 Apoc. 1. Galat. 1. Esay 53. 1. Tim. 1. 1. Iohn 3. 1. Tim. 2. Rom. 8. Coloss. 2. 1. Cor. 7. 1. Cor. 1 1. Cor. 1. Ephe. 2. Christ is the Sauiour Christ dyed for vs. Christ dyed for our sinnes Christ bought vs with his bloud Christ washt vs with his bloud Christ offred himselfe for vs. Christ bare our sinnes on his backe Christ came into this world to saue sinners Christ came into this world to take away our sinnes Christ was the price that was geuen for vs our sinnes Christ was made debtour for vs. Christ hath payd our debt for he dyed for vs. Christ made satisfaction for vs and our sinnes Christ is our righteousnes Christ is our sanctification Christ is our redemption Christ is our peace Christ hath pacified the father of heauen for vs. Christ is our and all his Christ hath deliuered vs from the lawe from the deuill and from hell The father of heauen hath forgeuen vs our sinnes for Christes sake Or any suche other like to the same whyche declare vnto vs the mercy of God The nature and office of the lawe and of the Gospell THe lawe sheweth vs our sinne The Gospell sheweth vs remedy for it Rom. 3. Iohn 1. Rom. 7. Coloss. 1. Rom. 4. Act. 14.20 Deut. 27. Luke 2. Rom. 7. Epi. c. 6. The lawe sheweth vs our condemnation The Gospel sheweth vs our redemption The lawe is the word of Ire The Gospel is the word of grace The lawe is the word of dispaire The Gospell is the worde of comfort The lawe is the word of vnrest The Gospell is the word of peace * A disputation betweene the lawe and the Gospell where is shewed the difference or contrarietie betwene them both THe lawe sayth pay thy dette The contrary operation of the lawe and of the Gospell The Gospel sayth Christ hath paide it The law saith thou art a sinner despaire and thou shalt be damned The Gospell sayeth thy sinnes are forgeuen thee be of good comfort thou shalt be saued The lawe sayth make amends for thy sinnes The Gospel sayth Christ hath made it for thee The lawe saith the father of heauen is angry with thee The Gospell sayeth Christ hath pacified hym wyth hys bloud The lawe sayth where is thy righteousnesse goodnesse and satisfaction The Gospell sayeth Christe is thy
of Augustine saying Distingue tempora conciliabis scripturas c. Make distinction of times and thou shalt reconcile the Scriptures The law to be discerned from the Gospell c. Contrariwise where men be not perfectly in these places instructed to discerne betwene the lawe and the Gospell betweene faith and woorkes c. so long they can neuer ryghtly estable their minds in the free promises of Gods grace but walke confusedly without order in al matters of religion ExaÌ„ple wherof we haue to much in the Romish church The ignorance and blindnes of the Popes Church in confounding these places who confouÌ„ding these places together without distinction following no methode haue peruerted the true order of christian doctrine and haue obscured the swete comfort benefit of the Gospel of Christ not knowing what the true vse of the law nor of the Gospel meaneth In the doctrine of the law iij. things to be noted The first poynte to be noted in the doctrine of the lawe In the law therfore 3 things are to be considered First what is the true rigour and strength of the lawe which is to require full and perfect obedience of the whole man not only to restraine his outward actions but also his inward motions and inclinatioÌ„s of wil and affection from the appetite of sinne And therfore saith S. Paul The law is spiritual but I am carnal c. Rom. 7 Whereupon riseth this proposition That it is not in our nature and power to fulfil the law Item The law commandeth that which is to vs vnpossible c. 2 The second thing to be noted in the doctrin of the law is to consider the time and place of the lawe what they be The streÌ„gth of the lawe The second thing to be noted in the lawe how far they extend For as the surging seas haue their banks and barres to kepe them in so the law hath his times limites which it ought not to passe If Christ had not come suffred the time dominion of the law had ben euerlasting But nowe seeing Christ hath come and hath died in his righteous flesh The due time place of the lawe The death of Chriâ—t iâ— the death the lawe that is of the condemnation of the lawe The time of the lawe how long it lasteth the power of the law against our sinfull flesh doth cease For the ende of the lawe is Christ. Rom. 10. that is the death of Christes body is the death of the law to al that beleue in him so that who so euer repeÌ„teth their sinnes flie to the death and passion of Christ the condemnation time of the lawe to them is expired Wherefore this is to be vnderstand as a perpetual rule in the scripture that the law withal his sentences and iudgements whersoeuer they are writteÌ„ either in the old Testament or in the new do euer include a priuy exception of repentaunce and beliefe in Christ to the which alwayes it geueth place hauing there his end and can proceede no further according as S. Paul doth say The lawe is our Scholemaister vntil Christ that we might be iustified by faith Gal. 3. Moreouer as the law hath his time how long to reigne so also it hath his proper place where to raigne By the raigne of the law here is ment the coÌ„demnation of the law for as the time of the law ceaseth when the faith of Christ in a true repenting heart beginneth so hath the law no place in such as be good and faithful that is in sinners repenting and amending Gal. 3. Iustis noÌ„ est lex posita sed iniustis et in obsequentibus 1. Tim. 1. In remission of sinnes 3. things to be noted 1. the disease 2. The knowing of the disease 3. The Phisition but only in them which be euill and wicked Euil men heere I call all such which walking in sinful flesh are not yet driueÌ„ by earnest repentaÌ„ce to flie to Christ for succour And therefore sayth S. Paule To the iust man there is no law set but to the vniust and disobedient c. 1. Tim. 1. By the iust man here is ment nor he which neuer had disease but he who knowing his disease seeketh out the Physition and being cured kepeth himselfe in health as much as he may from any mo surfets notwithstanding he shall neuer so kepe him self but that his health that is his new obedience shal alwaies remaine fraile vnperfect and shall continually nede the Physition Where by the way these iij. things are to be noted 1. the sicknes it self 2 the knowing of the sicknes 3. the Physitian The sicknes is sinne The knowing of the sicknes is repentance which the lawe worketh The Physitian is Christ. And therfore although in remission of our sinnes repeÌ„taunce is ioyned with faith yet it is not the dignity or worthines of repentaÌ„ce that causeth remission of sinnes but only the worthines of Christ whom faith onely appreheÌ„deth Repentance is ioyned with faith yet is it no cause of saluation The third point to be noted in the doctrine of the lawe no more then the feeling of the disease is the cause of health but only the Phisition For els when man is cast and condemned by the lawe it is not repentance that can serue or deserue life but iâ— his pardoÌ„ come then is it the grace of the prince and not his repentance that saueth The third poynt to be considered in the doctrine of the lawe is this That we marke well the ende and purpose why the lawe is geuen which is not to bring vs to saluation not to worke Gods fauoure nor to make vs good but rather to declare and conuicte our wickednesse and to make vs feele the daunger therof to thys ende and purpose that we seeing our condemnation and beynge in our selues confounded may be driuen thereby to haue our refuge in Christ the sonne of God and to submit our selues to him in whom only is to he found our remedy and in none other And this ende of the lawe discretely ought to be pondered of all Christians Otherwise they that consider not this â—nd and purpose of the law fall into manifold errours and inconueniences Inconuenienses that rise in not knowing the true 〈◊〉 of the lawe First they peruert all order of doctrine 2. They seeke that in the lawe which the law cannot geue 3. They are not able to comfort themselues nor other 4. They keepe mens soules in an vncertayne doubt and dubitation of their saluation 5. They obscure the light of Gods grace 6. They are vnkind to Gods benefites 7 They are iniurious to Christes passion and enemies to his crosse 8. They stop christian liberty 9 They beriue the church the spouse of Christe of her due comfort as taking away the sonne out of the world 10 In all their doings they shoote to a wrong marke For where Christ only is set vp to be appreheÌ„ded
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
me For he hath sold away al that euer he hath that surely entendeth for the loue of Christ to helpe the poore with all that he may Voluntas reputatur pro facto The will is accepted for the deed as is sayd commonly And this saying both of Iames and also of the Euangelist I think verely belongeth to al christen men that they should performe it none except neyther lay man ne women as we vse to say but to them as well as to any whom we call religious As coÌ„cerning y e reliques tombes of saints I haue said vnto your Lordship afore what I do thinke of the milke of our Lady Reliques and Tombes of Saintes Our Ladyes milke The bloud of Hayles y e bloud which they say is at Hailes Norwich other places w t such other wherof I trust you doe know what ought to be done And I besech god you may do ther in as your office doth require so shewing example vnto other prelates to follow your Lordship in good doing as is comely for a primate to do remembring alway as Paule sayth the time is short and therefore it were good to set to hand in time Finally holy Moyses when he died would be so buried that no man should know which was his graue as it is witnessed in the booke of Deuteronomy Moyses Tombe vnknowen that as the expositors testify was because y e Iewes which were prone to new faÌ„gled worshipping should not fall into Idolatry worshipping him as God for the great and manifold myracles that were wrought by him while he was aliue To thinke Pilgrimage to be meritorious is no poynte of our beliefe To conclude I say it is no poynt of my belief to think that oblations and pilgrimages at saintes graues and reliques are meritorious works ne yet that there is any deuotioÌ„ in so doing That is godly which is institute by scripture If you thinke contrary I would desire to know for mine instruction what part of scripture should make therfore agaynst me ¶ In the xvij where you doe aske whether the fast of lent and other appoynted by the common law Answere to the 17. 〈◊〉 and receaued in common vsage of Christen people vnlesse necessity otherwise requireth are to be obserued I saye that in mine opinion they are to be obserued and fastyng discretly done is commendable for so shall a man auoyde slouth be the more ready to serue God and also his neighbours therby tame the rebellioÌ„ of carnal concupiscence according to the saying of the Poet The saying of Hierome Sine cerere baccho friget venus Without wine good fare lust waxeth colde And as saynt Hierome Venter mero estuans spumat in libidinem The body enflamed with wine bursteth out into lust Yet shall not the breaking of these feastes make a man to do deadly sinne Fast broâ—â—â— is of it selfe no sinne except in his minde be some other malicious affection therwith annexed as rashnes of minde despite or such like for so much as no positiue law of man made without foundation of scripture may binde any person so that in breaking of such No profitâ—â—â— law without the foundatioÌ„ of Scripture bindeth to deadly sinne he shall therfore sinne deadly And of this sort made by man is the fast of lent and other dayes ordeined in your lawes without authoritye of scripture which willeth vs to fast perpetually eating and drinking but when neede requireth not for any voluptuousnes as many that recounteth themselues great fasters I feare haue done yea and that sparely forseeing alwaye that our Romackes be neuer cloied with dronkenshippe or surfeiting as is commaunded by our Sauior in Luke but contrariwise How to 〈◊〉 truely after the Scripture after the fashion rather of a certayne Prince that is mentioned I trow in Valerius Maximus that neuer rose from his meales meat with a full stomacke but rather somewhat empty or hungry which as the story testifieth caused him to liue so wonderfull a long season that a mâ—n could vnneth thinke it possible for ones life to be so prolonged had not such a notable author reported it And to tell the trueth I suppose the prelates shoulde better haue perswaded the people to pure fasting by instaÌ„t preaching of the word of God and fatherly exhortations Fasting rather to be perswaded theÌ„ enforced then by ordeining of so sore a multitude of lawes and constitutions For the nature of man is well described of Horace saying Nitimur in vetitum seÌ„per cupimusque negata Looke what is forbid that we most desire and alwayes couet the things that be denyed vs. And in an other prouerbe Funis plus aequo teÌ„sus rumpitur The rope by ouermuch straining bursteth a sonder According to this sayd a good olde father in Cambridge I remeÌ„ber his saying well yet He was an old Doct. of diuinity WheÌ„ a Legate came into England at a time he with certayne Bishops had ordeined that the dedication of al churches through England as I remember should be kept holy solemnized vpon one day Church holy dayes solemnised in England and priestes should haue their gownes made close before with such other like ordinances he resisted not condesceÌ„ding to haue theÌ„ put in executioÌ„ wheÌ„ his Diocesane required him Gownes sowed before declaring howe this multitude of lawes pleased him not For we had enough aboundantly afore adding this reason Adam being in Paradise had but one law to obserue Multitude of lawes and yet he brake it what other thing then shall this multitude do quoth he but multiply transgression For when a Fagot is bound ouer strait the bond must breake God therfore I besech him send vs of the sweet dew of his heauenly doctrine Multitude of lawes vnprofitable to moysten and supple the earthlye grouÌ„d of our hartes that we may grow like fashioned vnto him putting apart our old Adam with all his dissimulation and paynted shew that is much caused by humaine lawes and constitutions and do vpon Christ that is y e very truth and the way directing men to the same Amen ¶ Unto the xviij where you aske Answere to the 18. arti whether it be laudable and profitable that worshipfull Images be set in churches for the remembraunce of Christ and his sayntes I say Against Images Psal. â—7 that I know of no images that ought to be worshipped specially made by the hand of men for the Psal. sayth Confusion or shame be vpon them that worshippe or make obeysance vnto carued Images that glory in theyr pictures Moreouer S. Augustine in his book de vera religione sayth thus Let vs not haue deuotion in worshipping the workes of men or els thus Images not to be worshipped let vs not be bound to worship the workes of men for the workemen are more excellent then the thinges which they make whom notw tstanding we ought not to worship The latin is
great man preaching agaynst it whiche shewed foorth certayne thinges that he noted for hideous errors to be in it that I yea and not I but likewise did many other thinke verily to be none But alacke for pittie malice can not say well God helpe vs all and amend it So that to conclude I thinke verily it were profitable and expedient that the holy Scripture were deliuered by authority of the head rulers vnto the people truly traÌ„slated in the vulgar tongue in like maner as it is in all other countries And whereas you adde whether they be bound by necessitie of saluation to deliuer it to y e people I wil not so narowly touch that point now but I say that they are bound by right equity to cause it to be deliuered vnto the people in the vulgar tongue for their edifying consolation which the people by Gods grace should therof gather that now it is like they want are destitute of In the .xxvij. where you doe demaunde whether it be lawful for the rulers for some cause vpon their reasonable aduisement To the 27. article to ordein that y e Scripture should not be deliuered vnto y e people in the vulgar language al men may here see that whosoeuer deuised these questions thought not contrary whatsoeuer they will yet say but that it is good for the people to haue the Scripture in the vulgare tongue Whether for any cause the Scripture may be restrayned from the people that they thought that I so saying could not be wel reproued and therefore are laid out al these additions as it were to snare and trappe me in whether the heades he bound and that by necessity of saluation to deliuer it to the people and whether for opportunitie of time they may ordeyne to restraine it for some cause and by some reasonable aduisement of them taken Sed frustra iacitur rete ante oculos pennatorum Prouerb 1. But without cause you spread the nette before the eyes of the byrdes or foules I shewe you plainly that notwithstanding all these thinges in mine opinion it was not well done to inhibite it and woorse that the Bishoppes haue not sith amended it if so be they could that the people might haue it to vse occupie vertuously And here I will adde one reason The Scripture is the spiritual foode and sustenaunce of mans soule This is shewed to be true in many places of Scripture like as other corporal meat is the foode of the body A perfect reason why Scripture ought not to be withdrawen from the people at any tyme. Then it he be an vnkinde father that keepeth bodily meate awaye the space of a weke or a moneth froÌ„ his children it should seme that our bishops be no gentle pastors or fathers that kepe away the foode of mens soules froÌ„ them specially when other do offer the same both moÌ„thes yeres ages Neyther do I see any oportunity of time or reasonable aduisement that should cause it to be withdrawn taken away but the contrary rather for it is reson coÌ„uenient needfull for men to eate their meate euer wheÌ„ they are right huÌ„gry blessed are they that huÌ„ger thirst after the word of god which teacheth to know him and to do his pleasure at all times Math. 5. for that we doe craue euery day in our Pater noster saying Giue vs Lord our heauenly bread In the .xxviij. where you doe aske whether I beleeue that consecratioÌ„s halowings blessings vsed in y e church are to be praysed To the 28. artycle I say that I know not of al therfore I wil not dispraise theÌ„ neither can I therfore ouer much speake of them al seeing I know them not such as are the halowing of belles the halowing of pilgrims when they should go to Rome the halowing of beades and such like But those which I am aduised of and do remember Halowinges blessinges some alowed some not be in myne opinion good such as is this When the prieste hath consecrated holy bread he saith Lord blesse this creature of bread as thou did blesse the fiue loaues in desart that all persons tasting therof may receiue health c. whiche I would euery man might say in English Halowing of bread when he shuld go to meate I like it so well Also this is a right good one that is sayd ouer him that shal read the Gospell The Lord be in your hart in your mind and mouth Blessing of hym that goeth to reade the Gospell to pronounce and shew forth his blessed gospel Which is also spoken ouer a preacher taking benediction when he shall go into a pulpite Al such good thinges I like very well and thinke them commendable wyshing therfore y t al people might know what they meane that they with reioice of hart might pray ioyfully with vs and delight in al goodnes which should be if they were vttered in English according to the minde of Saint Paule 1. Cor. 9. where he wisheth rather to speake fiue woordes in the Church hartily with vnderstanding whereby other might haue instruction 1. Cor. 2. then tenne thousand wordes in a tongue vnknowen Yea to say truth and truth it is in deede that I shall say a good thing the further and the more largely or apertly it is knowen the further the vertue thereof spreadeth and rooteth in mens hearts and remembraunce God send therefore the blinde to see and the ignoraunt to haue knowledge of all good thinges Thus I conclude that consecrations halowings and blessinges vsed in the Churche so farre foorth as I remember and knowe be commendable Of other I can giue no sentence wishing euen as I trust men shall once see it come to passe that all good thinges may be song and spoken in our vulgar tongue In the xxix where you do aske whether I beleeue that the Pope may make lawes and statutes to binde all Christen men to the obseruance of the same To the 2â— article vnder the payne of deadly sinne so that such lawes and statutes be not coÌ„trary to the law of God I say Lawes and obseruation of the Pope whether they binâ—e to deadly sinne The Popes not 〈◊〉 of all men The Pope hath no power to make lawes binding vnder deadly sinne more theÌ„ hath the king or Emperour Dist. 15. cap. Canones generalium To the 30. article The power of the Pope and prelates to Excommunicate that if it be true that is written in the Decrees that is to wit Lawes be neuer confirmed vntill they be approued by common maners of theÌ„ that shal vse them then can not the Popes lawes bind all Christen men for the Greekes and the Bohemes will as you do know ful wel neuer admit them but do refuse theÌ„ vtterly so that I do not finde that his lawes may bind all Christen men Finally I can not see that he hath authority to make
lawes binding men to the obseruance of them vnder pain of deadly sinne more then hath the king or the Emperour and to say soth I say as I haue said afore I thinke veryly that the Churche was more full of vertue before the Decrees or Decretals were made which is not very long agoe but in the time of Constantine if it be true that is reported in the Decrees Dist. 15. ca Canones generalium then it hath bene sith God repayre it and restore it again to the auncient puritie and perfection In the xxx where you do aske whether I beleeue that the Pope and other prelats and their deputies in spiritual thinges haue power to excommunicate Priestes and laye people that are inobedient and sturdy from entring into y e church and to suspend or let them from ministration of the Sacramentes of the same I thinke that the Pope and other prelates haue power to excommunicate both priests and lay men such as be rebellious against the ordinance of God and disobedient to his law for such are sundred from God afore the prelates do giue sentence by reason of their sinne and contumacie according as it is said in Esay by almighty God Esa. 59. Your sinnes quoth he do make diuision betwixt you and me And the Prelates by right iudgement should pronounce of sinners as they do find them and that is to pronounce such to be excommunicat of God and vnworthy to minister any Sacramentes or to be conuersant with Christen folke that will not amende 1. Cor. 5. For thus biddeth Paul 1. Corinth 5. If any amongest you called a brother shall be a whoremonger or a couetous person or a worshipper of images or Idolles or a rayler or a drunkard or an extortioner see that with such you eate no meate Such ought to bee put out of the Churche and not be suffered to come within it I am not certaine that Prelats haue any such power A doubte whether Prelates haue any such power to exclude any from the church Distin. 1. de consecra Dist. 1. de consecr And though they had I doubt whether charitie shoulde permit them to shew it forth and execute it without singular discretion For in Churches ought the word of God to be declared and preached through the whiche the sturdy comming thither and hearing it might soone be smitten with compunction and repentance and thervpon come to amendement This confirmeth well a lawe made in the Councel of Carthage which is this A Bishop ought to prohibite no person to come into the Church and to heare the word of God whether he be Gentile or Iewe or heretike vntil the masse time of them that are called Catechumini de Conse distinct 1. Moreouer where you speake of Prelates Deputies I thinke suche be but little behoueable to Christes flocke It were necessary and right Byshops deputies not behoueable that as the Prelates themselues wil haue the reuenewes tythes oblations of their benefices they them selues should labour and teache diligently the word of God therefore and not to shift the labor from one vnto an other til all be leaft pitie it is vndone Such doth S. Iohn call Fures latrones Theeues and murtherers although they make neuer so goodly a worldly shew outward and beare a stout porte This I saye that the Pope and other prelates haue power to excommunicate rebels against Gods ordinance and to suspend them froÌ„ receiuing or ministring the sacrament but I am not sure that they haue power to forefend them from out of Churches especially when Gods word is there preached vnles the sinners be so sore desperat that they scorne the same And I would that euery Prelate receauing his liuing of benefices Euery prelat beneficed persoÌ„ ought himselfe to discharg his cure without deputye or vicar should him selfe worke in the same specially in true preaching of Christes doctrine without winding his owne necke out of the yoke charging therwith other called deputies or Uicares Curates and suce lyke For God would haue euery man to get his liuing by sweate of his owne face that is to say by his labour according to his estate and calling And like as euery workeman is worthy his meate so contrariwise they that labour not vnlesse they be let by impotencie are worthy to haue no meate and much lesse to take of those to whom they do no seruice .50 or 40. pounde a yeare for wayting after none other thing then the Moone shining in the water The Canon law maketh clearely with the same Looke in the Decrees Cap. 21. quest 2. Capitulo precipimus and you shall finde plainly as I say ¶ In the xxxj where you aske whether faith only with out good workes may suffice vnto a man fallen into sinne after his Baptisme To the 31. â—â—â—icle 〈◊〉 onely 〈…〉 for his saluation and iustifying I say that it is the vsage of Scripture to say that faith onely doeth iustifie and worke saluation afore a man do any other good works and that is shewed by many authorities both of scripture also of many holy Fathers in a treatise called Vnio dissidentium which I would to Christ as it is in French and other languages we had it truly translated in English 〈…〉 to be 〈◊〉 in Englishe 〈…〉 not a 〈◊〉 iustified 〈◊〉 a iustified man maâ—â—th good workes And truely I do thinke in this matter like as is here shewed by many authorities of holy fathers that a maÌ„ falleÌ„ into sinne after Baptisme shal be saued through faith and haue forgiuenes by Christs passion although he doth no more good deeds therafter as when a maÌ„ hauing short lyfe lacketh leasure to exercise other deeds of mercy Notwithstanding true fayth is of such vertue and nature that when oportunity commeth it can not but work plenteouly deeds of charity which are a testimony and witnes bearers of a mans true faith This declareth S. Augustine vpon Iohn I trowe it is where he expoundtth this text Si diligitis me August in Ioâ—nnem precepta mea seruate If you loue me keepe my commaundementes .. Whereas within a little after he speaketh in this wise Opera bona non faciunt iustum sed iustificatus facit bona opera That is to say good workes make not a iust or righteous man but a man once iustified doth good workes ¶ In the xxxij where you aske whether a Priest marying a wife that without the dispensation of the Pope begetting also children of her without slaunder giuing To the 32. article do sinne deadly I say that he doth not so much offende as those which in Wales as I haue heard say and also in many partes beyoÌ„d the Sea or rather in all places do giue openly dispensations for money to Priestes to take concubines neither doth he offende so much as the purchasers of such dispensations for they on euery hand do clearly coÌ„mit fornication and aduoutry vtterly forefended by Gods law and
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
of the lawe which is the very true losing But for al that he hath not taken away from the powers and officers their right sword and authoritie to punish the euill for such pertayne not to hys kingdome vntill they are made spirituall and then freely and with a glad hart they serue God 6 If the Pope woulde make all the obseruations of the ceremonies as Lent fasting holydayes confession matrimonie masse 6. article mattins and reliques c. free and indifferent he should not bee Antichrist but now because he commendeth them in the name of Christ he vtterly corrupteth the Church suppresseth the faith and aduanceth sinne fol. 67. If the Pope will infer a necessitie of those things which Christ leaueth free and indifferēt then what doth he make himselfe but Antichrist The Article is plaine and is founded vpon the doctrine of Christ and S. Paule 7 To beleeue in Christ maketh sure inheritors with Christ fol. 1. 8 If a man say then shall we no good workes do 7. article I aunswere as Christ did 8. article This is the worke of God to beleeue in him whome he hath sent fol. 1. The place of these two Articles gathered out of the Reuelat is this The place annexed Iohn 1. Who is this light that we are exhorted to beleeue in Truely it is Christ as S. Iohn doth testifie He was the true light that lighteneth all men which come into the world To beleeue in this light maketh vs the children of light and the sure inheritors with Iesus Christ. Euen now haue we cruell aduersaries which set vp their bristles saying why shall we then do no good workes To these we aunswere as Christ did to the people in the sixt of s. Iohn which asked him what they should do that they might worke the workes of God Iesus aunswered and sayd vnto them This is the worke of God that ye beleeue on him whome he hath sent Iohn ◠And after it followeth Uerily verily I say vnto you he that beleueth on me hath euerlasting life To this also condescendeth S. Iohn in his epistle saying These things haue I written vnto you that beleeue on the name of the sonne of God that you may surely know how that you haue eternall life What is the name of the sonne of God Truely his name is Iesus that is to say a sauiour therefore thou must beleeue that he is a sauiour But what auayleth this The diuels do thus beleeue tremble Iacob 2 Math. 8. They know that he is the sonne of God and sayd vnto him crying O Iesu the sonne of God what haue we to do with thee They know that he hath redemed mākind by his passion and laboured to let it For whē Pilate was set downe to geue iudgement his wife sent vnto him saying Math. ◠Haue thou nothing to doe with that iust man for I haue suffered many things this day in my slepe about him No doubt she was vexed of the diuel to the intent that she should perswade her husband to giue no sentence vpō him so that Satan might the longer haue had iurisdiction ouer mankind They knowe that he hath suppressed sinne and death as it is written Death is consumed into victory Death where is thy sting Hell where is thy victory The sting of death is sinne the sting of sinne is the lawe But thanks be vnto God Osee 13. Heb. 2. 1. Cor. 1◠Rom. 8. which hath geuē vs victory through our Lord Iesus Christ who by sinne damned sinne in the flesh For God made him to be sinne for vs that is to say a sacrifice for our sinne and so is sinne taken in many places which knew no sinne that we by his meanes should be that righteousnes which before God is allowed It is not therefore sufficient to beleeue that he is a sauiour and redeemer but that he is a sauiour redemer vnto thee c. 9 Nombring of sinnes maketh a man a more sinner yea a blasphemer of the name of God 9. Article fol. 3. The place of this Article gathered out of the Reuelat. is this The place annexed Knowledge thy selfe a sinner that thou mayest be iustified Not that the numbring of thy sinnes can make thē righteous but rather a greater sinner yea a blasphemer of the holy name of God as thou mayest see in Caine which said that his sinnes were greater then that he might receiue forgiuenes and so was a reprobate c. 10 God bindeth vs to that which is impossible for vs to accomplish 10. article fol. 3. The place of this Article gathered out of the Reuelat. is this The place annexed If thou aske of me why he bindeth vs to that whych is impossible for vs to accomplish thou shalt haue S. Augustine aunswere which saith in the second booke that hee wrote to Hierome that the lawe was geuen vs that wee might knowe what to do and what to eschewe to the intent that when we see our selues not able to do that whiche we are bound to do nor auoide the contrary we may then know what we shall pray for and of whome we shall aske this strength so that we may say vnto our father Good father commaunde whatsoeuer it pleaseth thee but giue vs the grace to fulfill that thou commaundest And when wee perceiue that we can not fulfill his will yet let vs confesse that the law is good and holy and that we are sinners and carnall solde vnder sinne But let vs not heere sticke for now are we at hell gates and doubtles shoulde fall into vtter desperation Rom. 7. except God did bring vs agayne shewing vs his gospell promise saying feare not little flocke for it is your fathers pleasure to geue you a kingdome Luke 12. c. 11 Sinne can not condemne vs for our satisfaction is made in Christ which dyed for vs 11. article fol. 4. The place of this Article gathered out of the Reuelat. is this The place annexed Sinne hath no power ouer vs neither can condemne vs for our satisfaction is made in Christ which dyed for vs that were wicked and naturally the children of wrath But God which is rich in mercy through the greate loue wherewith he loued vs euen whē we were dead through sinne Ephes. 2. hath quickened vs with Christ with him hath raised vs vp with him hath made vs sit in heauēly things through Iesus Christ for to shew in times to come the exceding riches of his grace in kindnes towards vs through Christ Iesus for by grace are ye saued through faith and that not of our selues for it is the gift of God and cōmeth not of workes least any man should boast himselfe c. 12 I will shew thee an euident argument and reason that thou mayst know without doubt 〈◊〉 article who is Antichrist All they that doe pursue are Antichrists The Pope Byshops Cardinals and theyr
not for any feare of the lawe but only intised and lead with a gracious liberty and faithfull loue not doing any thing because it is commaunded but because it is pleasant and acceptable vnto them though it were not commaunded for they that would do otherwise should be counted the people of the lawe Synagoge c. 28 In the whole new law is no vrgent precept nor greeuous but onely exhortations to obserue thinges necessary for soule health fol. 63. The place of this Article gathered out of the Reuelat. is this A christian should worke nothing by compulsion of the law but all through the spirit of liberty as Paule saith in the 2. of the first epistle to Tim. The law is not geuen to a righteous man For whatsoeuer is done by compulsion of the law is sinne for it is not done with a glad and willing spirit but with a contrary will and rebelling against the law and this truly is sinne Therefore in the fourth of the second Epistle to the Cor. He calleth the preachers of the new Testament the Ministers of the spirit 2. Cor â— and not of the letter because they teach grace and not the law Wherfore in the whole newe testamente are there no vrgent or greeuous precepts but only exhortations to obserue those thinges whiche are necessary to our health Neither dyd Christ and his Apostles at any time compel any man And the holy Ghost was for that cause called Paracletus that is to say an exhorter and comforter c. 29 All things necessary are declared in the new Testament 25. 〈◊〉 but no man is compelled but to doo according to their owne wyll Therefore Christ teacheth Math. 28. that a rebell should not bee killed but auoyded fol. 63.66 The wordes in the Reuelat. are these In the new Testament are all things declared which we ought to do and leaue vndone what reward is ordeined for them that do leaue vndone and of whome to seeke finde and obteyne helpe to do and leaue vndone But no man is compelled but suffered to do according to their owne will Therefore in the 18. of Math. he teacheth that a rebell shoulde not be killed but auoided put out of coÌ„pany like a Gentile c. 30 Christ forbad that one place should be taken as holy 30 〈◊〉 and another prophane but would that all places shoulde bee indifferent fol. 65. The place 〈◊〉 The Pope maâ—eth 〈◊〉 of place 〈◊〉 the Gospel 〈…〉 31. Article The place is this Christ taking away the difference of all places will be worshipped in euery place Neither is thee in his kingdome one place holy an other prophane but aâ— places are indifferent neither canst thou more hartily better beleue trust and loue God in the temple at the altar in the churchyard then in thy â—arne vineyard kitchine or bed And to be shorte the martyrs of Christ haue honored him in darcke dungeons and prisons c. 31 He rayleth agaynst all the rites and ceremonies of the Masse as he were mad fol 68. The place out of the which this article is collected is as followeth This place â—oteth 〈◊〉 the 〈…〉 iudgement of them which let more by the precepts of men then by the commaundement of Godâ— yet herein he vseth no â—ayling terme If a Nunne touch the superaltare or the Corpores as they call it it is a sinne To touche the Chalice is a great transgression To say Masse with an vnhalowto Chalice is a greuous offence To doe sacrifice in vestimentes which are not consecrated is a haynous crime It is reputed for a sinne if in ministring any Sacrament the Priest doe lacke any ornament that perteyneth thereunto If he call a childe or speake in the wordes of the Canon it is a sinne He offendeth also that doth stut or stamber in the wordes of the Canon He sinneth that toucheth the holy Reliques of Sayntes He that toucheth the Sacrament of the aultar eyther with hand or finger though it be for necessity to plucke it from the roufe of his mouth committeth such villanous iniquity that they will scrape shaue of the quick flesh from the part which did touch it I think at length they will sley the toung the roufe of the mouth y e throte and the belly because they touch the sacrament But to hurt thy neighbor or priuily to conuey away any of his goods or not to helpe him in his need is in a maner counted for no sinne nor yet regarded c. 3â— Article 32 No labor is now a dayes more tedious then saying of Masse Mattens c. Which before God are nothing but greuous sinnes fol 70. 32. Article 33 The sinnes of Manasses and other wicked kinges sacrificing theyr owne children are but light and childish offences to those The cursed sacrifices of the Gentiles may not be compared to ours we are seuen times worse GeÌ„tiles then we were before we knew Christ. fol. 70. This place may â—â—eme to speake somewhat vehemently peraduenture but yet I see no heresie in it The wordes out of the whiche these two Articles are gathered are these They are so oppressed those hee meaneth which are vnder the seruitude of the Popes lawes decrees that they fulfill them onely with the outwarde worke for theyr willes are cleane contrary as we see by experience in troublesome busines of Uigilles Masses Houres which both must be sayd and song In the which they labour with such wearinesse that now a dayes no labour is more tedious Yet neuerthelesse the cruell exactors of these moste hard workes compell men to worke such thinges without ceasing which before God are nothing but grieuous sinnes although before men they be good workes and counted for the seruice of God Here are inueÌ„ted the intisementes of the senses through organes musicke and diuersity of songes but these are nothing to the spirit which rather is extinct through these wantoÌ„ trifles Ah Christ with what violence with what power are they driuen headlong to sinne perish through this abhomination It is horrible to looke into these cruell wherlepoles of consciences 〈…〉 21. Lestrigones were a people 〈◊〉 Giants about the 〈◊〉 of Italy who as Homer sayth vsed to eate meÌ„s flesh which perish with so great paynes and labor what light offences to these are the sinnes wherin Manasses and other wicked kinges sinned by doing sacrifice with theyr owne children and progeny Truely the cursed sacrifices of the most rude gentils no not of the Lestrigones may be compared vnto ours The saying of Christ may be verified in vs seuen more wicked spirites make the ende worse then the beginning For I say that we Gentiles are worse 7. times then we were before we knew Christ. c. 34 It were better to receiue neither of the partes of the sacrameÌ„t of the aulter 34. Article then the one alone fol. 73. The truth of this place 〈◊〉 well 〈…〉
people in diuers places haue not cesed hitherto to preach and yet daily do that all they which hold or affirme the sayd glorious virgine to haue bene conceiued without originall sinne be heretiques and they which celebrate the seruice of the sayde her conception or do heare the sermons of them which do so affirme doe sinne grieuously also not contented herewith doe wryte and set foorth bookes moreouer mainteining their assertions to the great offence and ruine of godly mindes We therfore to preuent and wythstand such presumptuous and peruers assertions which haue risen and more heereafter may arise by suche opinions and preachings aforesaid in the mindes of the faithfull by the authority Apostolical do condemne and reproue the same and by the motion knowledge and authority aforesayd decree and ordeyne that the preachers of Gods word and all other persones of what state degree order or condition soeuer they be which shall presume to dare affirme or preach to the people these foresayde opinions and assertions to be true or shall reade holde or maintaine any suche bookes for true hauing before intelligence hereof shal incurre thereby the sentence of excommunication from whyche they shall not be absolued otherwise then by the bishop of Rome except onely in the time of death Thys Bull being dated the yere of our Lord. 1483. gaue no litle heart and encouragement to the gray Friers Franciscanes which defended the pure conception of the holy virgin against the blacke Dominicke friers with theyr confederates holding the contrary side By the vigour of which Bull the Gray order had got such a conquest of the Blacke garde of the Dominikes that the sayd Dominikes were compelled at length for a perpetuall memoriall of the triumph both to geue to the glorious virgine euery night an Antheme in praise of her Conception and also to subscribe vnto their doctrine In which doctrine these wyth diuers other poyntes bee conteined 1 That blessed Mary the virgine suffered the griefes and aduersities of this life Ex lod Clitoueo de puricate coÌ„ceptionis Lib. 2. not for any necessity inflicted for punishment of Originall sinne but onely because she would conforme her selfe to the imitation of Christ. 2 That the sayde virgin as she was not obliged to anye punishmente due for sinne Filthy absurdities in the Popes doctrine as neither was Christe her sonne so she had no neede of remission of sinnes but in steed thereof had the diuine preseruation of Gods helpe keeping her from all sinne which grace only she needed and also had it 3 Item that where the body of the virgin Mary was subiect to death and died this is to be vnderstand to come not for any penaltie due for sinne but either for imitation and coÌ„formitie vnto Christ How the virgin Mary was subiect to death after the friers opinions or els for the natural constitution of her body being elemental as were y e bodies of our first parents who if they had not tasted of the forbidden fruit should haue bene preserued from death not by nature but by grace strength of other fruits and meates in Paradise Which meates because Mary had not but did eate our coÌ„mon meates therfore she died and not for any necessitie of Originall sinne Clitouaeus lib. â— cap. 2. 4 The vniuersall proposition of S. Paule which sayth that the Scripture hath concluded all men vnder sinne is to be vnderstand thus as speaking of all them which be not exempted by the speciall priuiledge of God as is the blessed virgin Mary 5 If iustification be taken for reconciliation of him that was vnrighteous before and now is made righteous theÌ„ the blessed virgin is to be taken not for iustified by Christ but iust from her beginning by preseruation 6 If a sauiour be taken for him which saueth men fallen into perdition condemnation so is not Christ sauior of Mary but is her saueour only in this respect for susteining her from not falling into condemnation c. 7 Neither did the virgine Mary geue thankes to God nor ought so to doe for expiation of her sinnes but for her conseruation from case of sinning Good stuffe 8 Neither did she pray to God at any time for remission of her sinnes but onely for remission of other mens sinnes she praied many times and counted their sinnes for hers 9 If the blessed virgine had deceassed before the Passion of her sonne God would haue reposed her soule not in the place among the Patriarkes or among the iust but in the same most pleasaunt place of Paradise where Adam and Eue was before they transgressed These were the doting dreames and phantasies of the Franciscans of other papists commonly then holden in the schooles wrytten in their bookes preached in theyr sermons taught in churches * The gray friers had made a picture of Ioachim Anna kissing by the which kisse Anna waâ— conceiued with Mary Ex Rob. Lycid Minorita and set foorth in pictures So that the people was taught nothing els almost in the pulpits all this while but how the virgine Mary was coÌ„câ—iued immaculate and holy wythout Originall sinne and how they ought to call to her for helpe whome they wyth special termes do cal the way of mercy the mother of grace the louer of pietie the comforter of mankind the continuall intercessour for the saluation of the faithfull and an aduocate to the king her sonne which neuer ceasseth c. Verba Papae Sixti in Decret And althoughe the greatest number of the scholedoctours were of the contrary faction as Peter Lombardus Thom. Aquine Bernandus Bonauentura and other yet these new papists shifted of their obiections with friuolous distinctioÌ„s and blinde euasions as thus Petrus Lombardus Idolatry to the blessed virgin they sayd is not receiued nor holdeÌ„ in the schooles as touching thys article but is reiected Clitoueus lib. 2. cap. 15. Bernardus in Epist ad Lugdunens although hee seemeth to deny the conception of the blessed virgin to be voyd of Originall sinne Obiections popishly soluted saying that she could not be holy when shee was not and liued not to this they answere that all be it she was yet in essence not yet shee was holy in her conception and before her conception in the diuine presence of God which had chosen preelected her before the worlds to be the mother of the Lord. Againe where Bernard doeth argue that she was not without original sinne conceiued because she was not coÌ„ceiued by the holy Ghost to this they aunswere That the holy Ghost may worke two wayes in conception eyther without company of man and so was Christ only conceiued or els with company and help of man and thus was the blessed virgin conceiued Clit. lib. 2. cap. 14. Bonauentura say they was an holy father but hee spake then after the custome and maner of his time when as the solemnitie and puritie of this conception was not yet decreed nor receiued by
misery ye make in all regions N ow your fraudes be almost at their latter cast O f God sore to be reuenged at the last ¶ P oore people to oppresse ye haue no shame Q uaking for feare of your double tyranny R ightfull iustice ye haue put out of frame S eeking the lust of your God the belly T herefore I dare you boldly certifie V ery little though ye be thereof a gast Y et God will be reuenged at the last By these and such like sayinges whiche may be collected innumerable it may soone be seen what harts iudgements the people had in those dayes of the Romish Clergy Which thing no doubt was of God as a secret prophecie that shortly religion shoulde be restored according as it came to passe about thys present tyme whē Doct. Martin Luther first began to write Laurentius Valla. Picus Mirādula Erasmus Roterodamus M. Luther The article of our free iustification beateth downe all errours after that Picus Mirandula and Laurentius Ualla last of all Erasmus Roterodamus had somewhat broken the way before hadd shaken the monkes houses But Luther gaue the stroke pluckt downe the foundation all by opening one vayne long hid before wherein lyeth the touchstone of all trueth doctrine as the onely principall origine of our saluation which is our free iustifying by faith onely in christ y e sonne of God The laborious trauailes and the whole processe the constant preachings of this worthy mā because they be sufficiētly declared in the history of Iohannes Sleidanus I shall the lesse neede to stand long thereupon but onely to runne ouer some principall matter of his life actes as they are briefly collected by Phillip Melanthon ¶ The history of D. Martine Luther with his lyfe and doctrine described MArtine Luther after he was growne in yeares The history of M. Luther with his life doctrine described being borne at Isleben in Saxonie an 1483. was set to the Uniuersity first of Magdeburg thē of Erford In this Uniuersitie of Erforde there was a certayne aged man in the Couēt of the Agustines who is thought to be Weselus aboue mentioned wyth whom Luther beyng then of the same order a fryer Augustine had conference vppon diuers thinges especially touching the Article of remission of sinnes the whiche Article the sayd aged father opened vnto Luther after this sorte declaring that wee must not generally beleue onely forgeunes of sinnes to be or to belong to Peter to Paule to Dauid or suche good men alone but that Gods expresse commaundements is that euery man should beleue particularly hys sinnes to be forgeuen him in Christ and further sayd that thys interpretation was confirmed by the testimonies of S. Barnerd and shewed him the place An excellent declaration of S. Bernard touching fayth in the Sermon of the Annunciation where it is thus set forth But adde thou that thou beleuest this that by him thy sinnes are forgiuen thee This is the testimony that the holy Ghost giueth thee in thy heart saying Thy sinnes are forgiuen thee For this is the opinion of the Apostle that man is freely iustified by fayth By these wordes Luther was not onely strengthened but was also instructed of the full meaning of S. Paule who repeateth so many tymes this sentence We are iustified by fayth And hauing read the expositions of many vppon this place he then perceiued as well by the purpose of the old man as by the comfort he receiued in his spirit the vanitie of those interpretations which he had read before of the scholemen And so reading by litle and litle with cōferring the sayinges and examples of the Prophetes Apostles and continuall inuocation of God and excitatiō of fayth by force of prayer hee perceiued y e doctrine more euidently Then began he to read Saint Augustines bookes where he founde many comfortable sentēces among other in the exposition of the Psalmes and specially in the booke of the Spirite and Letter The profite of S. Augustines bookes which confirmed this doctrine of fayth and consolation in hys hart not a little And yet he layd not aside the Sentenciaries as Gabriell and Cameracensis Also he read the bookes of Occam whose subtilty he preferred aboue Thomas Aquine Scotus He read also and reuolued Gersō but aboue al the rest he perused all ouer S. Augustines workes with attentiue cogitation And thus continued he his study at Erford y e space of 4. yeares in the Couent of the Augustines About this tyme one Staupicius a famous mā The institution of the Vniuersitie at Wittenberge Staupitius who ministring his helpe to further the erection of an Uniuersitie in Wittenberg and endeuouring to haue schooles of Diuinitie founded in this new Uniuersitie when he had cōsidered the spirite towardnes of Luther he called him from Erford to place him in Wittenberg in y e yeare .1508 and of his age xxvi There his towardnes appeared in y e ordinary exercise both of hys disputations in the schooles preaching in churches where as manye wise and learned mē attentiuely heard Luther namely D. Mellerstad This Mellerstad would oftentimes say that Luther was of suche a marueilous spirit and so ingenious The iudgement of Doct. Mellerstad vpon M. Luther that he gaue apparant signifcation that he would introduce a more compendious easie and familier maner of teaching and altar and abolishe the order that then was vsed There first he expounded the Logick and Philosophy of Aristotle in the meane while Luther sent to Rome intermitted no whit his study in Theolagy Three yeares after he went to Rome about certayn contentions of the Monkes and returning the same yeare he was a graded Doctour Fridericke Duke of Saxonie Luther commensed doctour at the expenses of Elector Fredericke Duke of Saxonie according to the solemn maner of scholes for he had heard him preach well vnderstanded the quickenes of his spirite dilligently considered the vehemency of hys wordes and had in singular admiration those profound matters whiche in hys Sermons he ripely and exactly explaned This degree Stanpicius against his will enforced vpon him saying merely vnto him that God had many thinges to bring to passe in hys Church by him And though these wordes were spoken merely yet it came so to passe anone after as many predictions or presages proue true before a chaunge Doct. M. Luther beginneth to read the Epistle to the Romains After this he began to expound the Epistle to the Romayns consequently the Psalmes where he shewed the difference betwixt the lawe and the Gospell He also confounded the errour that raigned then in schooles and Sermons teaching that men may merite remission of sinnes by their proper works and that they be iust before God by outward discipline as the Phariseis taught Luther dilligently reduced the mindes of men to the sonne of God As Iohn Baptist demonstrated the lambe of God that
wheÌ„ he should suffer and they brought vnto him the hangman and a Frier into the prison In the meane time this poore man thought with hymselfe that they would haue shewed him the like crueltye as they had done the night before They called him out of the dungeoÌ„ where they had let him downe certifying him that they had thinges to tell him for his profite This they dyd because he should not dye in prison Then they let downe a cord and a staffe He had rather pyne prison iâ— to come in the papistes handes but they could not perswade him to sit thereupon saying that he woulde rather chuse to dye there then he woulde endure any more such cruell tormentes Notwithstanding if they woulde promise him not to put him any more to the trusse of the Corde nor to put him to death but to bring him before iust Iudges on that condition he would come out although he had fully determined neuer to haue remooued from thence but to haue ended his life in that dungeon There were present certayne counsellors which promised to performe his request The false promises of the papists not to be trusted And thereupon he was taken out of the dungeon As soone as he sawe the Fryer he cryed out with a loud voyce saying O miserable and wretched man that I am now am I betrayed and deceiued for my latter houre is at hand I see well the dreame whiche I haue dreamed this night will come to effect The Christian poore man refuseth the Friers woddeâ— crosse for they doe handle me tyrannously condemn me not being heard The frier brake him of from his purpose and pulling a woodeÌ„ crosse out of his sleeue presented it vnto hym declaring that he must be quiet because they had already geuen sentence against him that he should gain nothing by so much talk Poore man sayd the Frier thou hast had good and gentle Iudges at the least thou shalt go to God therfore confesse thy sinnes in my care and after thou hast receiued absolution at my handes doubt not but this day thou shalt goe straight to the kingdome of heaueÌ„ The poore man answered Thou wicked frier get thee away from me for I haue long since bewayled my sinnes and offences that before the face of my Lord Iesus who hath already forgeuen me all that which I haue coÌ„mitted against his maiesty wherfore I haue no need of thy absolution which thou thy selfe doest not vnderstand This is most certeine that loÌ„g time since thou shouldest haue ameÌ„ded thine own wicked hipocriticall life I know well enough what thou art thou plaiest the Ape with me but thou hast a subtle and craftye hart whiche hath deceiued much simple people If thou hast any comfort or consolation out of the Gospell to comfort me withall let me haue it if not get thee away froÌ„ me with thy Portesse The frier was so confused and amazed with these woordes that he knewe not what to doe or say The hangman being wiser then the fryer The Crucifixe of wood falsely called a Sauiour bade him reade vnto the poore man something of the Passion wherein the poore maÌ„ would take great pleasure This foolish frier had no other consolatioÌ„ to comfort him withall but to hold the Crucifixe of wood before him saying Beholde thy sauiour which dyed for thee looke vpon him thou shalt be comforted Then sayd the poore man I haue an other Sauiour this is none of my Sauiour get thee away from me thou naughty person with thy marmoset of wood My Sauior dwelleth in heaueÌ„ in whom I trust that he wil not deliuer my soule to eternall death The frier crossed himselfe shewing the semblance of a man that were very sory agreeued thinking with himselfe that this poore man was fallen into desperation Then he was led forth into the market place wheras according to the custome The innocent man condemned for ill will opeÌ„ly before al the people his confession was read with a loud voice whiche conteined no other thing but onely that y e maÌ„ had bene a seditious person and that in the time of truce he had cryed Alarme euen in the night when all men were at rest When he was come to the place where he shoulde suffer being compassed in with Gleues Halbardes hyred for the purpose after he had said the Lords prayer y e hangman bad him kneele downe but he refused so to do declaring that he had yet some thing more to say before the people thinking that he should not be denyed to speake in that place as he was before the wicked Iudges Those sayde he which know me shal be sufficient good witnesses on my behalfe that from my youth vpward I haue alwayes lyued in good name fame and honesty being neuer before accused for any offence sedition or periury In an euil time haue I happened into these cursed daies when as all waies both God and manne are turned topsy turuy I was adherent to the tumult sedition of the mâ—n of the countrey as many other were which dwell there about but what then are there not also many Gentlemen which folowed the pesants army and many stroÌ„g townes which went also with them I was not the authour of any sedition Nihil peccauit agnus Sed Lupus esurijt which alwayes I haue mortally hated I neuer gaue counsell vnto any man to moue any broile or tumult in any place We asked counsell of our Gentlemenne what we should doe when the bandes of the pesants were asseÌ„bled in the fields but they gaue vs neither counsell nor comfort And to speake of my selfe I did neuer vnderstand or know what the articles were that were published neyther was there euer any man that told me wherefore they wer published neither did I know wherfore the bands of the countrymen were risen neither wherefore euery man moued his neighbor to put on armour Wherfore theÌ„ haue ye taken me as a seditious man and made me to endure so great torments He continued a long time in declaring his innocency but notwithstanding al his excuses defences the hangman drue his sword at the commaundement of the iudge strake of his head as he had made an end of hys prayers This blessed Martyr beheaded His tongue moued a long time afterward in hys head by meanes of the force of the words which he had before spoken Thus this good man of the countrey ended his dayes Against whom the false Iudges could find no crime or offeÌ„ce to obiect albeit they had diligeÌ„tly sought by witnesses to haue information of al his life liuing The Lord grauÌ„t his spirit to all those which suffer for his name Ex Ioan. Oecolampad * Wolfgangus Schuch a Germane in Lotharing martyr The story Martyrdom of Wolfgangus Schuch WOfgangus Schuchus comming to a certayne towne in Lotharing bearing the name of s. Hippolitus being receiued in the said towne
EUery tree and the fruites therof are either good or euil Either make yee the tree good Good fruites are signes of a good tree but not the cause therof and the fruite good also or els make the tree euill and the fruite of it likewise euill Math. 12. A good man is knowen by his workes for a good man doth good workes and an euil man euil workes Ye shall know theÌ„ by their fruit for a good tree beareth good fruite and an euil tree euill fruit A maÌ„ is likened to the tree and his workes to the fruit of the tree Beware of the false Prophetes which come to you in shepes clothing but inwardly they are rauening wolues ye shall know them by theyr fruits Luke 7. None of our workes either saue vs or condemne vs. Obiection IF woorks make vs neither rightuous nor vnrightuous then thou wilt say it maketh no matter what we doe I answer if thou do euill it is a sure argument that thou art euill Aunswere and wantest faith If thou do good it is an argument that thou art good haste faith for a good tree beareth good fruite and an euill tree euill fruite Yet good fruite maketh not the tree good nor euill fruite the tree euill so that man is good ere he do good dedes and euill ere he do euil dedes The man is the tree his workes are the fruite â—ayth maketh the maÌ„ good A good man maketh good workes To say that our workes do saue vs is to deny that Christ is our Sauiour FAith maketh the good tree and incredulity the euill tree such a tree such fruite such a man such workes For all thynges that are done in faith please God and are good workes and all that are done without faith displease God and are euill workes Who so euer beleeueth or thinketh to be saued by hys workes denieth that Christe is his Sauiour that Christe dyed for him and all things that pertaine to Christe For howe is hee thy Sauiour if thou mightest saue thy selfe by thy works or wherto should he die for thee if any workes might haue saued thee What is this to say Christ died for thee Uerely that thou shouldest haue died perpetually and Christ to deliuer thee from death died for thee and chaunged thy perpetual death into hys owne death For thou madest the fault and he suffered the payne and that for the loue he had to thee before thou wast borne when thou haddest done neyther good nor euill Nowe seeing he hath payed thy dette thou needest not neyther canst thou pay it but shouldest be damned if hys bloud were not But sithe hee was punished for thee thou shalt not be punished Finally he hath deliuered thee from thy coÌ„demnation and all euil and desireth nought of thee but that thou wylt acknowledge what hee hath done for thee and beare it in minde and that thou wouldest helpe other for hys sake both in woorde and deede euen as he hath holpen thee for nought and wythout reward O how ready would we be to helpe other if we knewe his goodnes and gentlenes towards vs He is a good and a gentle Lord for he doth all for nought Let vs I beseeche you therfore folow his footesteppes whom all the worlde ought to praise and worship Amen He that thinketh to be saued by his workes calleth himselfe Christ. No Sauiour but Christ. FOr he calleth himselfe the Sauiour which pertaineth to Christ onely What is a Sauiour but he that saueth and he sayeth I saued my selfe which is as much to say as I am Christ for Christ onely is the Sauiour of the worlde We should do no good workes for the intent to get the inheritance of heauen or remission of sinne No remyssioÌ„ but in Christ. FOr whosoeuer beleueth to get the inheritaÌ„ce of heauen or remission of sinne through works he beleueth not to get the same for Christes sake And they that beleeue not that theyr sinnes are forgeuen them and that they shall be saued for Christes sake they beleeue not the Gospell For the Gospel sayth you shall be saued for Christes sake your sinnes are forgeuen for Christes sake He that beleeueth not the Gospell beleeueth not God So it foloweth that they which beleue to be saued by their woorkes or to get remission of their sinnes by their owne dedes beleeue not God but recouÌ„t him as a lier and so vtterly deny him to be God Obiection Thou wilt say shall we then do no good deedes Aunswer I say not so but I say we should doe no good workes Good workes excluded not to be lefte vndone but not to iustyfie vs wheÌ„ theâ— are done for the intent to get the inheritance of heauen or remission of sinne For if we beleue to get the inheritaunce of heauen through good workes then we beleue not to get it through the promise of God Or if we think to get remission of our sinnes by our dedes then we beleeue not that they are forgeuen vs and so we count God a lier For God sayth thou shalt haue the inheritaunce of heauen for my sonnes sake thy sinnes are forgeuen thee for my sonnes sake and you say it is not so but I wil win it through my works Thus you see I coÌ„demne not good dedes Not the doing of good workes but the trusting in good workes condemned but I condeÌ„ne the false trust in any workes for all the workes wherin a man putteth any confidence are therwith poysoned become euil Wherfore thou must do good works but beware thou do them not to deserue any good thorough them for if thou doe thou receiuest the good not as the giftes of God but as dette to thee and makest thy selfe fellow with God because y u wilt take nothing of hym for nought And what needeth hee any thing of thine which geueth all thyng and is not the poorer Therfore do nothing to him but take of hym for he is a gentle Lord and with a gladder will geueth vs al that we neede then we can take it of hym if then we want ought let vs wite our selues Presse not therefore to the inheritaunce of heauen thorough presumption of thy good works for if thou do thou countest thy selfe holy and equal to God because thou wilt take nothing of hym for noughte and so shalt thou fall as Lucifer fell for his pride FINIS Certaine briefe Notes or declarations vpon the foresayd places of M. Patrike THis litle treatise of M. Patricks places Notes albeit in quantitie it be but short yet in effecte it comprehendeth matter able to fill large volumes declaring to vs the true doctrine of the lawe of the Gospel of faith and of works with the nature and properties also the difference of the same The lawe the Gospell how they are to be ioyned how to be seperated Which difference is thus to be vnderstanded that in the cause of saluation and in the office of
was demauÌ„ded further for what cause holy Scripture hath bene better declared within these 6. yeares then it hath bene these 800. yeares before Aunswere Wherunto he answered To say playnly he knew no maÌ„ to haue preached the word of God sincerely purely The truth of the Scripture longe hyd and after the vayne of Scripture except M. Crome and M. Latimer and sayd moreouer that the new Testament now translated into Englishe doth preach and teach the word of God that before that time men did preach but onely that folkes should beleue as the churche did beleue and then if the Church erred men should erre to Howbeit the church sayd he Two Churches of Christ can not erre that there were 2. Churches that is the Church of Christ militant and the Church of Antechrist and that this church of Antechrist may doth erre but the Church of Christ doth not 7. Seuenthly whether he knew any person that dyed in the true fayth of Christ since the Apostles time Aunswere He sayd He knew Bayfild and thought that he dyed in the true fayth of Christ. Aunswere 8. Eightly he was asked what he thought of Purgatory and of vowes He aunswered If any such thing had bene moued to Saynct Paule of Purgatory after this life Purgatorye he thought S. Paule would haue condemnede it for an heresy And when hee heard M. Crome preach and say Crome belyke was now slipte froÌ„ that he had before taughte that he thought there was a Purgatory after this life he thought in his minde that the sayd M. Crome lyed spake against his conscience and that there was a hundreth moe which thought the same as he did saying moreouer that he had seene the confession of M. Crome in print God wot a very foolish thing as he iudged And as concerning vowes he graunted that there was lawfull vowes as Ananias vowed Act. 5. for it was in his owne power Vowes whether he woulde haue solde his possession or not therefore he did offend But vowes of chastity and all godlynesse is geuen of God by his aboundant grace the which no man of himself can keep but it must be geueÌ„ him of God And therfore a Monke Frier or Nunne that haue vowed the vowes of Religion if they thinke after theyr vowes made that they can not keep theyr promises that they made at Baptisme they may go forth and mary so that they keepe after theyr mariage the promise that they made at Baptisme And finally he concluded that he thought there were no other vowes but onely the vow of Baptisme 9. Ninthly he was demaunded whether Luther beyng a Frier taking a Nunne out of religion afterward marying her Aunswere did well or no and what he thought therein He aunswered That he thought nothing And when they asked him whether it was lechery or no. He made aunswere he could not say so As concerning the Sacrament of anneling being willed to say his minde Aunswere Extreme vnctioÌ„ He aunswered sayd It was but a ceremony neither dyd he wotte what a man should be the better for such an oyling and annoynting The best was that some good prayers he saw to bee sayd thereat Aunswere Likewise touching the Sacrament of Baptisme hys wordes were these That as many as repent and do on them Christ shal be saued that is as many as die concerning sinne shall liue by fayth wyth Christ. The sacrament of Baptisme Therefore it is not we that liue after that but Christ in vs. And so whether we liue or dye we are Gods by adoption not by the water onely but by water and fayth that is by keping the promise made For ye are kept by grace and fayth sayth S. Paule that not of your selfe for it is the gift of God He was asked moreouer of matrimony whether it was a Sacrament or not and whether it conferreth grace being commaunded in the old law and not yet taken away His answere was that Matrimony is an order or law that the Church of Christ hath made Aunswere and ordeined by the which menne may take to them women and sinne not Matâ—imonye Lastly for his bookes of scripture for his iudgemeÌ„t of Tindall because he was vrged to coÌ„fesse the troth he sayd That he had the new Testament translated into the English touÌ„g by Tindall Aunswere Reading of within this moneth and thought he offeÌ„ded not God in vsing and keeping the same notwithstanding that he knewe the kinges proclamation to the contrary and that it was prohibited in the name of the Church at Paules crosse But for all that hee thought the word of God had not forbid it confessing moreouer that he had in his keeping within this moneth these bookes the wicked Mammon the obedience of a Christen man the practise of Prelates the aunswere of Tindall to Tho. Mores Dialogue the booke of Frith agaynst Purgatory the Epistle of George Gee aliâs George Clerke adding furthermore that in all these bookes he neuer saw any errors And if there were any such in them then if they were corrected it were good that the people had the sayde bookes bookeâ— forbiddeÌ„ And as concerning the newe Testament in Englishe he thought it vtterly good and that the people should haue it as it is· Neither did he euer know sayde he that Tindall was a noughtye felow And to these answeres he subscribed his name This examination as is sayd was the 15. day of December The next day folowing which was the 16. day of December the sayd Iames Bainham appeared agayn before the Bishop of London in the foresayd place of Syr Thomas More at Chelsey M. BaynhaÌ„ submitteth himself where after the guise and forme of theyr proceedinges first his former Articles with his aunsweres were agayn repeated and his hand brought forth Which done they asked him whether he would persiste in that which he had said or els would returne to the Catholicke Church from whence he was fallen and to the which he might be yet receiued as they said adding moreouer many fayre intising alluring wordes that he would reconcile himself saying the time was yet that he might be receiued the bosome of his mother was open for him Otherwise if he would continue stubbern there was no remedy Now was the time either to saue or els vtterly to cast himselfe away Which of these wayes he would take the case present now required a present aunswere for else the sentence definitiue was there ready to be read c. To conclude loÌ„g matter in few words BainhaÌ„ wauering in a doubtfull perplexity betwene life on y e one hand Ex Regiâ— Lond. death on y e other at leÌ„gth geuing ouer to the aduersaries gaue answere vnto theÌ„ that he was coÌ„teÌ„ted to submit himself in those things wherin he had offeÌ„ded excusing that he was deceiued by ignoraÌ„ce TheÌ„ y e bishop requiring him to
extant in his workes to be seene and woorthy in all ages to be marked the tenour whereof tendeth to this effect as followeth Tyndals supplications to the King Nobles and subiects of England I Beseech the Kings most noble grace well to consider all the wayes Tindals supplicatioÌ„ to the king and states of England by the whiche the Cardinall and oure holy Byshops haue led hym since he was first King and to see whereunto all the pride pompe and vaine boast of y e Cardinall is come and how God hath resisted hym and oure Prelates in all their wiles We hauing nothing to do at all haue medled yet with all matters and haue spente for our Prelates causes more then all Christendome euen vnto the vtter beggering of our selues and haue gotten nothing but rebuke and hate amoÌ„g all nations a mocke and a scorne of them whom we haue most holpen For the Frenchmen as the saieng is of late dayes made a play or a disguising at Paris in whiche the Emperour daunsed with the Pope and the French King and weeryed them the King of England sitting on a hye bench and lookyng on The king of England payes for all And when it was asked why he daunced not it was aunswered that he sat there but to pay the minstrels their wages As who shoulde say we payd for all mens dauncing We monied the Emperour openly and gaue y e french King double and treble secretly and to the Pope also Yea and though Ferdinandus had money sent openly to blind the world withall yet the saieng is through all Dutchland that we sent money to the King of Pole c. Furthermore The secoÌ„â— petition of Tindall I beseech his grace also to haue mercy of his owne soule and not to suffer Christ and his holy Testament to be persecuted vnder his name any longer that the sword of the wrath of God may be put vp agayne which for that cause no doubt is most chiefly drawne Thirdly my petition is to his grace The third petition of Tindall to haue compassion on his poore subiectes that the Realme vtterly perish not with the wicked counsayle of our pestilente Prelates For if his grace which is but a man should die the Lords and commons not knowing who hath most right to enioy the crowne the realme could not but stand in great daunger My fourth sute and exhortation is to all the Lords temporall of the realme Thâ— 4. pâ—â—â—tion of Tindall Limitation of succession to the Crowne I pray God this be not a prophesie agaynst England The 5. petition of M. Tindall that they come and fall before y e kings grace and humbly desire his Maiestie to suffer it to be tried who of right ought to succeede And if he or shee fayle who next and who third And let it be proclaimed openly and let all the Lords temporall be sworne therto and all y e knightes and squiers and gentlmen and the commons aboue xviij yeares old that there be no strife for the succession If they trie it by the sword I promise them I see no other likelyhode but it will cost the realme of England c. Further of all the subiects of England this I craue that they repent For the cause of euill rulers is the sinne of the subiects as testifieth the Scripture And the cause of false Preachers is that the people haue no loue vnto the truth sayth Paule in the 2. Chapter of the 2. Epistle to the Thessalonians We be all sinners an hundred times greater then all that we suffer Let vs therefore eche forgiue other remembring the greater sinners the more welcome if we repent according to the similitude of the riotous son Luk. xv For Christ died for sinners and is their Sauiour and his bloud their treasure to pay for their sinnes He is that fatted calfe which is slaine to make them good cheare withall if they wil repent and come to their father againe and his merites is the goodly rayment to couer the naked deformities of their sinnes Finally if the persecution of the Kings grace and of other temporall persons conspiring with the spiritualtie be of ignoraunce I doubt not but that their eyes shal be opened shortly and they shal see repent and God shal shew them mercy But if it be of a set malice against the truth and of a grounded hate against the law of God by the reason of a full coÌ„sent they haue to sinne and to walke in their old wayes of ignoraunce whereunto beeing now past all repentance they haue vtterly yeelded themselues to followe with full lust without bridle or snaffle which is the sinne against the holy Ghost then ye shall see euen shortly that God shall turne the poynt of the sword wherewith they now shed Christes bloud homewarde to shed theyr owne againe after all the examples of the Bible These thinges thus discoursed pertayning to the story and doings of Tindall finally it remayneth to inferre certayne of his priuate letters and epistles whereof among diuers other which haue not come to our hands two speciall he wrote to Iohn Frith one properly vnder his own name another vnder the name of Iacob but in very deede was written and deliuered to Iohn Frith being prisoner then in the Tower as ye shall further vnderstand by the sequeale heereafter The copie and tenour of the Epistles heere followeth A letter sent from Tyndall vnto Mayster Frith being in the Tower THE grace and peace of God our Father and of Iesus Christe our Lord be with you Amen Dearely beloued brother Iohn A letter of Tindall to M. Fryth I haue heard say how the hipocrits now that they haue ouercome that great busines whiche letted them or at the least way haue brought it at a stay they returne to their olde nature againe The will of God be fulfilled and that which he hath ordeyned to be ere the world was made that come and his glory raigne ouer all Dearely beloued how euer the matter be commit your selfe wholy and onely vnto your most louyng Father and most kynde Lorde and feare not men that threate nor trust men that speake faire but trust him that is true of promise and able to make hys word good Your cause is Christes Gospell a light that must be fed with the bloud of fayth The lampe must be dressed and snuffed dayly and that oyle poured in euery euening and morning that the light go not out Though we be sinners Pet. 2. yet is the cause right If when we be buffeted for well doing we suffer paciently and endure that is acceptable to God for to that end we are called For Christ also suffred for vs leauing vs an example that wee should follow his steps who did no sin Herby haue we perceiued loue that he layd downe his life for vs 1. Iohn 3. therefore we ought also to lay downe our liues for the brethren Reioyce and be glad Math. 5. Rom. 8.
of your power and that from hencefoorth ye shall accept repute and take the Kings Maiestie to be the only supreme head in earth of the Church of England and that to your cunning witte and vttermost of your power without guile fraude or other vndue meane ye shall obserue keepe mainteine and defend the whole effects and contents of all and singular Actes and Statutes made and to be made within this Realme in derogation extirpation and extinguishment of the Byshop of Rome and his authoritie and all other Actes and Statutes made and to be made in reformation and corroboration of the Kings power of supreme head in earth of the Church of England and this ye shall do agaynst all maner of persons of what estate dignitie degree or condition they be and in no wise do nor attempt nor to your power suffer to be done or attempted directly or indirectly any thing or things priuely or apertly to the let hinderance dammage or derogation thereof or of any part thereof by any maner of meanes or for any maner of pretense And in case any othe bee made or hath bene made by you to any person or persons in maintenance or fauour of the Bishop of Rome or his authority iurisdiction or power ye repute the same as vaine and adnihilate so helpe you God c. In fidem praemissorum ego Edmundus Boner electus confirmatus Londonensis Episcopus huic praesenti chartae subscripsi ¶ Ecclesiasticall matters an 1538. It will be iudged that I haue lingred peraduenture too much in these outward affaires of Princes and Ambassadours Anno 1538. Wherefore leauing with these by matters perteynyng to the Ciuill state a while I mynde the Lord willyng to put my story in order agayne of such occurreÌ„ts as belong vnto the Church first shewyng such Iniunctions and Articles as were deuised and set forth by the kyng for the behoofe of his subiectes Wherein first is to be vnderstaÌ„ded that the kyng when he had taken the title of supremacie from the Byshop of Rome and had translated the same to himselfe and was now a full Prince in his owne realme although he wel perceiued The king and his counsaile bearing with the weakenes of the people by y e wisedome and aduise of the Lord Cromwell and other of his CouÌ„saile that the corrupt state of the Church had neede of reformatioÌ„ in many thyngs yet because he saw how stubburne and vntoward the hartes of many Papistes were to be brought from their old persuasions and customes and what businesse he had with them onely about the matter of the Popes title he durst not by and by reforme all at once which notwithstaÌ„dyng had bene to be wished but leadyng them fayre and softely as he might proceeded by litle and litle to bryng greater purposes to perfectioÌ„ which he no doubt would haue done The booke of articles deuised by the king for queitnes of the people c. if the Lord Cromwell had lyued and therfore first he began with a litle booke of Articles partly aboue touched bearyng this title Articles deuised by the Kynges highnesse to stable Christen quietnesse and vnitie among the people c. * Articles deuised by the kyng IN the contentes of which booke first be set forth the Articles of our ChristiaÌ„ Creede which are necessarely and expressely to be beleued of all men Of 3. SacrameÌ„ts Then with the kynges Preface goyng before foloweth the declaration of iij. Sacramentes to witte of Baptisme of Penaunce and of the Sacrament of the Aultar In the tractation wherof he altereth nothyng from the old trade receaued heretofore froÌ„ the Church of Rome Further then procâ—edyng to the order and cause of our iustificatioÌ„ he declareth that the onely mercy and grace of the father promised freely vnto vs for his sonnes sake Iesu Christ and the merites of his Passion and bloud Of iustification be the onely sufficient and worthy causes of our iustification yet good workes with inward contrition hope and charitie and all other spirituall graces and motions be necessarily required and must needes coÌ„curre also in remission of our sinnes that is our iustification and afterward we beyng iustified must also haue good workes of charitie and obedieÌ„ce towardes God in the obseruyng and fulfillyng outwardly of his lawes and commaundementes c. As touching Images Of Images he willeth all Byshops preachers to teach the people in such sorte as they may know how they may vse them safely in Churches and not abuse them to Idolatry as thus that they be represeÌ„ters of vertue and good example and also by occasioÌ„ may be styrrers of meÌ„s myndes and make them to remember themselues and to lameÌ„t their sinnes and so farre he permitteth them to stand in Churches But otherwise for auoydyng of Idolatrie he chargeth all Byshops preachers diligently to instruct the people that they coÌ„mit no Idolatry vnto them in sensyng of them in kneelyng and offeryng to theÌ„ with other like worshyppynges whiche ought not to be done but onely to God And likewise for honoryng of Saintes the Byshops and preachers be commauÌ„ded to informe the people Of honoring of Saintes how Saints hence departed ought to be reuerenced honored how not That is that they are to be praysed honored as the elect seruauÌ„ts of Christ or rather Christ to be praysed in them for their excellent vertues plaÌ„ted in them for their good example left vs teachyng vs to lyue in vertue goodnes not to feare to dye for Christ as they did also as aduauncers of our prayers in that they may but yet no confidence nor any such honour to be geuen vnto them which is onely due to God And so forth charging the sayd spirituall persons to teache their flocke that all grace and remission of sinnes and saluation can no otherwise be obteined but of God onely No mediation but by Christ. by the mediation of our Sauiour Christ who is onely a sufficient Mediatour for our sinnes and that all grace and remission of sinne must proceede onely by mediation of Christ and no other From that he commeth further to speake of rites ceremonies in Christes Church Of rites and ceremonyes as in hauyng vestimentes vsed in Gods seruice sprinklyng of holy water giuyng of holy bread bearyng of CaÌ„dles on Candlemas day taking of ashes bearyng of Palmes creepyng to the Crosse settyng vp the Sepulcher hallowing of the fonte with other like customes rites ceremonies all which old riâ—es and customes the foresayd booke doth not by and by repeale but so farre admitteth them for good and laudable as they put men in remeÌ„braunce of spirituall thynges but so that the people withall must be instructed how the sayd ceremonies conteine in them no such power to remitte sinne but onely that to be referred vnto God by whome onely our sinnes be forgeuen vs. And so concluding with Purgatory he maketh an ende of those Articles
out of Wales was brought to the gallowes and there also with the foresayd Frier as is sayde was set on fire Whome the Wealshmen muche worshipped and had a Prophecye amongest them that this Image shoulde set a whole forrest on fyre Which prophecy tooke effect for he set this Fryer Forest on fire and consumed hym to nothing The Fryer when he saw the fire come and that present death was at hand he caught hold vpon the lader and would not let it go but so vnpaciently took his death as neuer any man that put his trust in God at any time so vngodly or vnquietly ended his life In the month of October Nouember the same yere shortly after the ouerthrow of these images and pilgrimages folowed also the ruine of the Abbeis religious houses which by the speciall motion of the Lord Cromwel or rather and principally by the singuler blessing of almighty God were suppressed being geuen a litle before by acte of Parliament into the kinges hand wherupoÌ„ not onely the houses were rased but theyr possessions also disparcled among the nobility in such sort The ruyne dissolutioÌ„ of Abbeyes â—onasteryes in England as all friers monkes Chanons Nunnes and other sectes of religion were then so rooted out of this Realme from the very foundation that there semeth by Gods grace no possibility hereafter left for the generation of those straunge weedes to grow here any more according to the true verdict of our Lord and Sauior Christ in his Gospell saying Euery plantation being not planted of my father Math. 15. shal be plucked vp by the rootes c. ¶ The history of the worthy Martir of God Iohn Lambert otherwise named Nicolson with his troubles examinations and aunsweres as well before the Archbishop of Caunterbury Warham and other Bishops as also before K. Henry 8. by whom at length he was condemned to death burned in Smithfielde Ann. 1538. IMmediatly vpon the ruine and destruction of the monasteries Anno 1538. the same yeare in the month of Nouember followed the trouble and condemnation of Iohn Lambert y e faythfull seruaunt of Iesus Christ and Martyr of blessed memory This Lambert being borne and brought vp in Northfolke was first conuerted by Bilney and studied in the Uniuersity of Cambridge Where after that he had sufficiently profited both in Latin and Greeke and had translated out of both tongues sondry things into the English tongue being forced at last by violence of the time he departed from thence to the partes beyond the seas to Tyndall and Frith Lambert â—â—eacher to the Englysh 〈◊〉 at Antwerpe and there remained the space of a yeare and more being preacher and Chapleine to the Englishe house at Antwerpe till he was disturbed by sir Thomas More and by the accusation of one Barlow was caried froÌ„ Antwerpe to London Lambert brought froÌ„ Antwerpe to London where he was brought to examination first at Lambeth then at the Bishops house at Oxford before Warham y e Archb. of Cant. and other aduersaries hading 45. articles ministred agaynst him wherunto he rendred answere agayne by writing The which answeres for as much as they conteine great learning may geue some light to the better vnderstanding of the common causes of religion now in controuersy I thought here to exemplify the same Lambert accused by one Baâ—â—ow as they came right happely to our handes The copy both of the articles and also of his aunsweres here in order foloweth ¶ Articles to the number of 45. layd to Lambert IN primis whether thou wast suspecte or infamed of heresy Articles agaynst Iohn Lambert 2. Whether euer thou hadst any of Luthers bookes and namely sith they were condemned how long thou kepst them and whether thou hast spent any study on them 3. Whether thou wast constitute priest and in what Dioces and of what bishop 4. Whether it be lawfull for a Priest to mary a wife and whether a priest in some case be bouÌ„d by the law of God to mary a wife 5. Whether thou beleuest that whatsoeuer is done of man whether it be good or ill commeth of necessity 6. Whether the sacrament of the aulter be a sacrament necessary vnto saluation and whether after the consecration of the bread and wine done by the priest as by the minister of God there is the very body and bloud of Christ in likenes of bread and wine 7. Item what opinion thou holdest touching the Sacrament of Baptisme whether thou doest beleue that it is a sacrament of the Church and a necessary sacrament vnto saluation and that a Priest may baptise and that the order of baptising ordeined by the church is necessary and wholsome 8. Item whether you beleue that matrimony be a sacrament of the church necessary to be obserued in the church that the order appointed by the Church for the solemnising therof is allowable and to be holden 9. Item whether thou doest beleue orders to be a sacrameÌ„t of the church Sacrament of orders and that saying of masse ordeined by the Church is to be obserued of Priestes whether it be deadly sinne or not if it be omitted or contemned and whether the order of Priesthoode were inuented by mans imagination or ordeined by God 10. Item whether penaunce be a sacrament of the Church and necessary vnto saluation Sacrament of penance and whether auricular confession is to be made vnto the priest or is necessary vnto saluation and whether thou beleuest that a ChristiaÌ„ is bouÌ„d besides contrition of hart hauing the free vse of an apte or meet priest vnder necessity of saluation to be confessed vnto a Priest and not vnto any lay man be he neuer so good and deuout whether thou beleuest that a Priest in cases permitted vnto him may absolue a sinner beyng contrite and confessed from his sinnes and enioine him wholsome penaunce 11. Item whether thou doest beleue and holde Sacrament of confession that the sacrament of confirmation extreme vnction be sacrameÌ„ts of the church and whether that they doe profite the soules of them which receiue them and whether thou beleuest the foresayde seuen sacramentes to geue grace vnto them that do duly receiue them 12. Whether all thinges necessary vnto saluation are put in holy Scripture Vnwritten verities and whether things onely there put be sufficient and whether some thinges vpon necessity of saluation are to be beleued and obserued which are not expressed in Scripture 13. Whether thou beleuest that Purgatory is and whether that soules departed be therin tormented and purged Purgatory 14 Whether holy martyrs apostles and confessors departed from this world ought to be honored and called vpon Praying to Saintes and prayed vnto 15. Whether the Sayntes in heauen as Mediatours pray for vs 16. Whether thou beleuest that oblations pilgrimages may be deuoutly and meritoriously done to the sepulchres and reliques of sayntes Pilgrimage 17. Whether
the fast in Lent and other appoynted by the Canon lawe Lent fast and receiued in common vsage of Christian people vnlesse necessitye otherwise requireth are to be obserued 18. Whether it be laudable and profitable Worshipping of Images that worshipful images be set in churches for the remembraunce of Christ and his sayntes 19. Whether thou beleuest that prayers of men liuing doe profit soules departed and being in Purgatory Praying for soules departed Merites 20. Whether men may merite and deserue both by their fastinges and also by their other deedes of deuotion 21. Whether thou doest beleue that men prohibited of Bishops to preach as suspect of heresy Preaching with out lycence ought to cease from preaching and teaching vntill they haue purged thēselues of suspition before an higher iudge 23. Whether thou beleuest that it is lawfull for all Priestes freely to preach the word of God or no 23. Whether thou beleuest that it is lawfull for lay men of both kindes that is to wit Lay men to preach both men and women to sacrifice and preach the word of God 24. Whether excommunication denounced by the Pope agaynst all hereticks do oblige and bind them before God The Popes excommunication Saying of Mattens 25. Whether euery priest is bound to say dayly his mattins and euensong according as it is ordeined by the church or whether he may leaue them vnsaid without offēce or deadly sinne 26. Whether thou beleuest that y e heds or rulers by necessity of saluation are boūd to geue vnto the people Scripture in the mother tounge holy scripture in theyr mother language 27. Whether is it lawful for the rulers for some cause vpō theyr reasonable aduisement to ordeine that the scripture should not be deliuered vnto the people in the vulgar language 28. Whether thou beleuest that consecrations hallowings and blessings vsed in the Church are to be praysed 29. Whether thou beleuest that the pope may make lawes and statutes Making of lawes in the Churche to bind all christen men to the obseruaunce of the same vnder payne of deadly sinne so that such lawes statutes be not contrary to the law of God 30 Whether thou beleuest that the pope and other prelates theyr deputies in spirituall things haue power to excōmunicate Priestes and lay people that are inobedient and sturdy from entring into the church and to suspend or let them from ministration of the sacramentes of the same 31. Whether fayth only without good workes Iustification may suffice vnto a man fallen into sinne after his baptisme for his saluation and iustifying Difference betweene a Latine Priest and a Greeke Priest 32. Whether a Priest marying a wife and that without the dispensation of the Pope and begetting also childrē of her without slaunder geuing do sinne deadly 33. Item whether a latin priest after he hath taken the order of priesthood being sore troubled and styrred with pricking of lust and lechery and therefore marying a wife for remedy of the same do sinne deadly 34. Item whether thou didst euer pray for Iohn Wickliffe Praying for Wickliffe Hus and Hierome of Prage Iohn Hus or Hierome of Prage cōdemned of heresy in the Coūsell of Constance or for any of them sith they died or whether thou hast done opēly or secretly any deedes of charity for them affirming them to be in blesse saued 35. Item whether thou hast recounted them or any of thē to be saints and worshipped them as sayntes General Councels 36. Item whether thou doest beleeue holde and affirme that euery generall Coūsell and the Coūcell of Constance also do represent the vniuersall congregation or church 37. Item whether thou doest beleue that the same things which the Counsel of Constance representing the vniuersall church hath approued The Councell of Constance doth approue for the maintenance of fayth and soules health that the same is to be approued and holden of all christians 38. Whether the condēnations of Iohn Wickliffe I. Hus and Hierome of Prage done vpon theyr persons bookes and documents by the whole general coūsell of Constance were duely and rightly done and so for such of euery catholick person they are to be holden Iohn Wickliffe Iohn Hus and Hierome of Prage 39. Whether thou beleuest that Ioh. Wickliffe of Englād Iohn Hus of Boheme and Hierome of Prage were hereticks and for hereticks to be named and theyr bookes and doctrines to haue bene and now be peruerse for the which books and pertinacy of theyr persons they are condemned by the holy counsell of Constance for heretickes 40. Item whether thou beleue or affirme that it is not lawfull in any case to sweare 41. Whether thou beleue that it is lawfull at the commaūdement of a iudge To sweare to make an othe to say the truth or any other othe in case cōuenient and that also for purgation of infamy 42 Item whether a christian person despising the receipte of the sacramentes of confirmation The number of Sacramentes extreme vnction or solemnising of matrimony do sinne deadly 43. Itē whether thou beleeue that S. Peter as Christes vicar The power of Peter haue power vpon earth to bind and lose 44. Item whether the Pope ordinarily chosen for a time his proper name being exprest be the successor of S. Peter 45. Item whether thou hast euer promised at any tyme by an othe The power of the Pope or made any confederacy or league with any person or persons that you woulde alwayes hold defēd certein conclusions or articles seming to you and your accōplices right and cōsonant vnto the fayth and that you certefye vs touching the order and tenor of the sayd opinions and conclusions and of the names and surnames of them that were your adherentes promised to be adherent vnto you in this behalfe ¶ The aunswere of Iohn Lambert to the first Article VNto your first demaund wherin you do aske whether I was suspect or infamed of heresy Aunswere to the first Artycle I answere that I am not certayne what all persons at all seasōs haue demed or suspected of me peraduenture some better some worse like as y e opiniō of the people was neuer one but thought diuersly of all the famous prophets The speach of people diuers inconstant Iohn 7. of the Apostles yea and of Christ himselfe as appereth in S. Iohn how whē he came into Ierusalem in the feast called Scenopegia anon there arose vpon him a great noyse some saying that he was a very good man other sayd nay called him a seducer because he led the people frō the right waies of Moses law into error Seing therfore that all men coulde not say wel by Christ which is the author of verity and truth yea the very truth it selfe and likewise of his best seruāts what should I need to regard if at some time some person for a like cause should
therin hereafter whatsoeuer shall be tide of me for the truth is so in deed that hereupon hangeth the summe of all Therfore I shall recite it once againe Doctrine in the holy scripture sufficient to saluation of Christen mens soules Vnwritten verities I say that in holy Scripture the doctrine there only contained is sufficient for the saluation of christen mens soules God giue vs grace we may know it to builde our faith stedfastly vpon the same in working thereafter As touching the latter parte of your question I saye that there are many thinges both to be obserued and to be beleeued that are not expressed in scripture as the Ciuill lawes of princes and comminalties ordeined for ciuill regiment of the body and all other so that they be not hurtefull to faith or charity but helpful to the same I recken that we ought to kepe them not only for feare of punishment but also for conscience sake although such ordinances be not expresly and particularly in scripture expressed for they are generally therin conteined and spoken of Moreouer if you meane by this word expressed that which in scripture is clearely shewed out appeareth euidently to euery reader or hearer y t hath but a mean vnderstanding so do I affirme y t there are some thinges which a man ought to beleeue although they be not of him erpressely vnderstand As I haue euer beleeued that the virgine Mary was and is a perpetuall virgine and that the same might be gathered by the scripture But if by this word expressed you meane comprehended or centeined as me thinke the minde of him that wrote the demaunde should be so that he meaneth by this question thus whether any thing ought to be obserued and beleeued whiche is not contained in Scripture and that vppon necessity of saluation then I say that there is nothing neither to bee obserued ne to be beleued vpoÌ„ necessitie of saluation which is not conteined in Scripture and mentioned in the same either generally or specially Yet do I not deny but other thinges are to be beleeued as I beleeued that Doct. Warham was Byshop of Caunterbury ere euer I saw * your Lordship and I beleue that I knew verily who was my father mother albeit I had none intelligence when they begot me and such like and yet in such pointes although man haue not a stedy beleefe he may be saued ¶ To the xiij where ye do aske whether I beleeue y t purgatory is Aunswere to the 13 article A Purgatorie in this world and whether that soules departed be there in tormented purged I say that there is a Purgatory in this world that doth the scripture and also the holy doctors call the fire of tribulatioÌ„ through which al Christians shal passe as testifieth Saint Paul in the second chapter of the ij Epistle to Timoth. Whose testimony is full notable and true albeit that fewe do know it and fewer peraduenture will beleeue it Marke you the wordes good people and know that they be his and not mine They be thus 2. Tim. 2. The Purgatory of Christians All that will godly liue in Iesu Christe shall suffer persecution In this Purgatory doe I nowe reckon my selfe to stande God send me well to perseuer vnto his honour Of this speaketh also S. Peter in these wordes which perteine to the instruction of all Christen people 1. Pet. 1. Virtute Dei custodimini per fidem ad salutem quae in hoc parata est vt patefiat in tempore supremo in quo exultaris nunc ad breue tempus afflicti in varijs experimentis si opus sit quo exploratio fidei vestrae multo preciosior auro quod perit tamen per ignem probatur reperiatur in gloriam honorem Ye quoth he are preserued thorowe the power of God by faith vnto saluation which is prepared to be reuealed in the last time wherein yee nowe râ—ioyce though for a season if neede require ye are sundry waies afflicted and tormented that the triall of your faith being much more precious then gold that pearisheth though it be tried with fire might be founde vnto laude glorie and honour at the appearing of Iesu Christe c. Other Purgatory knowe I none that you can prooue by Scripture vnlesse it be by one place of the same whyche well examined I trowe shall make but liâ—tâ—e against me for the maintenaunce of any other then I haue shewed But whatsoeuer be brought against me I truste that holye Doctours shall by their interpretation sustayne the parte the which I do take vpon me making aunswere for me sufficient so that you shal say it is no new thing which I haue or shall speake Yet that you shoulde see euen nowe somewhat wrytten of auncient Doctours concerning the same I shall shewe you what I haue read in S. Augustine first in a sermon that he maketh De Ebrietate in this wise saying Nemo se decipiat fratres duo enim loca sunt tertius non est visus Qui cum Christo regnare non meruit No third place by S. Augustine cum Diabolo absque vlla dubitatione peribit That is to say Brethren let no man deceiue himselfe for there be two places and the third is not knowne * What our deseruing is S. AuguÌ„stine declareth before in the 5. Article He that with Christ hath not deserued to reigne shall without doubt perishe wyth the deuill In an other also that he maketh De vanitate huius seculi it is sayd thus Scitote vos quòd cum anima à corpore auellitur statim in paradiso pro meritis bonis collocatur aut certè pro peccatis ininferni tartara praecipitatur Eligite modo quod vultis aut perpetualiter gaudere cum Sanctis Fol. 1074. aut sine fine cruciari cum impijs Whiche is thus to say Knowe you that when the soule is departed from the body No Purgatory it is incontinent for his good deedes put in paradise or els thrown hedlong into the dungeoÌ„ of hell for his sinnes Choose you nowe what ye list and purpose while you be here in this life either to ioy perpetually with Saints or els to be tormented without end among wicked sinners Thus sayeth holy Augustine To make an end I hope surely y t by the ayde of our sauiour I shall come to heauen and reigne with Christ ere that I shall feele any purgatory beside that I haue shall susteine in this life And he that beleueth not stedfastly any other to be shall yet be saued as well and God woteth whether better or no but I thinke no whit lesse as suche as teache the people or suffer them to be taught that in going from this statioÌ„ to that from one altar to an other they shall cause soules to be deliuered The third part of sinnes forgeuen them thâ—t be buryed in a gray Fryers weede August in Enchiâ—idion yea and as
stone then from which the water ran bodily Christe but it signified Christe that calleth thus to all beleuing and faithful men Who soeuer thirsteth let hym come to mee and drinke and from his bowelles shall flowe liuely water This he sayd of the holy Ghost whych they receiued who beleeued on him The Apostle Paul sayth that the Israelites did eate the same ghostly meat dranke the same ghostly drinke because that heauenly meate that fed them 40. yeares and that water which from the stone did flowe had signification of Christes body and hys bloud that now be offred daily in Gods Church It was the same which we now offer not bodely but ghostly We said vnto you ere while that Christ halowed bread and wine to housell before his suffering Math. 26. Luke 22. Marke 14. and sayde Thys is my body and my bloud Yet he had not then suffered but so notwithstanding he * * Now we eate that body which was eaten before he was borne by faith turned through inuisible mighte the bread to his owne bodye and that wine to his bloud as he before did in the wildernes before that he was borne to be a man when he * * Here is no transubstantiation turned y e heauenly meate to his flesh and the flowing water from that stone to his owne bloud Uery many did eate of that * * Mantua heauenly meat in the wildernes and drinke the ghostly drinke and were neuerthelesse dead as Christ sayd And Christ meant not y e death whych none can escape but that euerlasting death which some of that folke deserued for theyr vnbelief Moyses and Aaron and many other of that people which pleased God did eate that heauenly bread and they died not y ◠euerlasting death though they died the common death They sawe that the heauenly meate was visible and corruptible they ghostly vnderstood by that visible thing and ghostly receiued it The Sauiour sayeth Iohn 6. Hee that eateth my flesh and drinketh my bloud hath euerlasting life And he bad them not eate that body wherewith hee was enclosed nor to drinke that bloude which he shed for vs * * What body the faithful do now eate but he meant with those wordes that holy housell which ghostly is his body and his bloud and hee that tasteth it with beleeuing heart hathe that eternall life In the olde lawe faithfull men offred to God diuers Sacrifices that had * * A signification before Christ. foresignification of Christes bodye which for our sinnes he himselfe to his heauēly father hath since * * A sacrifice in Christes tyme. offered to sacrifice Certainly this housell which we do now halow at Gods alter is a * * A remēbraūce of Christ. Math. 26. Hebr. 10. remembrance of Christes body which he offered for vs and of hys bloud whych he shed for vs So he himselfe commaunded Doe thys in my remembraunce Once suffered Christe by hym selfe but yet neuerthelesse hys suffering is daily renued at thys supper through mysterie of the holy housell Therefore we ought to consider diligently howe that this holy housell is both Christes bodye and the bodye of all * * The housell is also the body of al faithfull men faithfull menne after ghostly mysterie As wise Augustine sayeth of it If ye wil vnderstand of Christes body here the Apostle Paule thus speaking Yee truely be Christes body and his members Nowe is your mysterie sette on Gods table and ye receiue youre mysterie which mysterie ye your selues be Be that which ye see on the altare and receiue that which yee your selues be Againe the Apostle Paule sayeth by it We manye be one bread and one bodye Understande nowe and reioyce many be one bread and one body in Christ. He is our heade and we be his limmes and the bread is not of one corne but of many nor the wine of one grape but of many So also we all shoulde haue one vnitie in our Lorde as it is wrytten of the faithfull armie how that they were in so great an vnitie as though al of them were one soule and one heart Christe hallowed on hys table the mysterie of oure peace and of our vnitie He which receiueth that mysterie of vnitie keepeth not the bonde of true peace receiueth no mysterie for himselfe but a witnesse against himselfe It is very good for Christen men that they goe often to howsell if they bring with them to the alter vngiltines and innocēcy of hart if they be not oppressed with sinne To an euil man it turneth to no good but to destruction if hee receyue vnworthely that holy housell Holy * * No scripture inforceth the mixture of water with the wine bookes commaund that water be mingled to that wine which shall be for housell because the water signifieth the people the * * The wine signifieth Christes bloud wine Christes bloud and therefore shall neither the one wythout the other be offered at the holy masse that Christ may be wyth vs and we with Christ the head with the limmes and the limmes with the head Wee woulde before haue intreated of the Lambe whyche the olde Israelites offered at theyr Easter time but that we desired first to declare vnto you of this mysterie and after how we should receiue it That signifying lambe was offered at the Easter And the Apostle Paule sayeth in the Epistle of this present day that Christ is our Easter who was offred for vs and on this day rose from death The Israelites did eate the Lambes fleshe as God commaunded with vnleauened bread and wilde lettisse * * How we should come to the holy communion so wee shoulde receiue that holy housell of Christes body and bloud without the leauen of sinne and iniquitie As leauen turneth the creatures from their nature so doth sinne also chaunge the nature of manne from innocencie to vncleannesse The Apostle hath taught howe we shoulde feast not in the leauen of the euilnesse but in the sweete doughe of puritie and truth The herbe which they should eate with the vnleauened bread is called lettisse and is bitter in taste So we should with bitternesse of vnfained repentaunce purifie oure minde Exod. 12. if wee will eate Christes bodye Those Israelites were not woonte to eate rawe fleshe and therefore God badde them to eate it neyther raw nor sodden in water but rosted with fire He shal receiue the body of God rawe that shal thinke without reason that Christ was onely manlike vnto vs and was not God And he that will after mans wisedome search y e mystery of Christs incarnation doth like vnto him that doth seeth lambes fleshe in water because that water in this same place signifieth mans vnderstanding but we should vnderstand that all the mistery of Christes humanitie was ordered by the power of the holy Ghost and then eate we his body rosted with fire because the holy
ghost came in fyry lykenes to the Apostles in diuers tonges The Israelites should eate the lambs head and the feete and the purtenaunce and nothing therof must be leâ—te ouer night If any thing thereof were left they did burne that in the fire and they breake not the bones After Ghostly vnderstanding we doe eate the lambes head when wee take holde of Christes diuinitie in our beliefe Agayne when we take holde of his humanitie with loue then eate we the lambs feete because that Christe is the beginning and end God before all worlde and man in the end of this worlde What bee the lambes purtenaunce but Christes secrete precepts and these we eate when we receiue with the greedines the word of life There must nothing of the lambe be left vnto the mornig because that all Gods sayings are to bee searched with great carefulnesse so that all his precepts may be knowen in vnderstanding and deede in the nyght of this present life before that the last day of the vniuersall resurrection doe appeare If wee cannot searche out throughly all the mysterie of Christes incarnation then ought we to betake the rest vnto y e might of the holy ghost with true humilitie and not to search rashly of that deepe secretenes aboue the measure of our vnderstanding They did eate the Lambes flesh wyth theyr loynes girte In the loynes is the lust of the bodye and he whiche will receyue that housell shall couer or wrap in that concupiscence and take with chastitie that holy receite They were also shod What be shoes but of the hides of dead beasts We be truely shod if we match in our steppes and dedes the life of meÌ„ departed this life which please God with keeping of hys commandements They had staues in their handes when they did eate This staffe signifieth a carefulnes diligent ouerseeing And all they that best knowe and can shoulde take care of other men and stay them vp with theyr helpe It was inioyned to the eaters y t they should eat the lambe in haste for God abhoreth slouthfulnesse in his seruaunts and those hee loueth that seeke the ioye of euerlasting lyfe with quickenes and hast of minde It is written Prolong not to turne vnto God least the time passe away throughe thy slow tarrying The eaters mought not breake the laÌ„bs bones No more mought y e souldiers that did hang Christ breake his holy legges as they did of the two theeues that hanged on either side of him And the Lord rose from death sounde without all corruption and at the last iudgement they shall see him whom they did most cruelly wounde on the crosse This time is called in the Ebrue tongue Pasca in Latine Transitus and in English a Passeouer because that on this day the people of Israel passed from the land of Egypt ouer the red sea from bondage to the laÌ„d of promise So also did our Lorde at this time departe as sayeth Iohn the Euangeliste from thys world to hys heauenly father Euen so we ought to folow our head and to goe from the deuill to Christe from thys vnstable worlde to hys stable kingdome Howbeit we shoulde firste in this presente lyfe departe from vice to holy vertue from euill manners to good manners if we wil after this our lente life goe to that eternall life and after our resurrection to Christ. He bring vs to hys euerlastinge father who gaue hym to deathe for our sinnes To hym be honour and praise of well doynge world wythout ende Amen And thus I suppose it standeth cleare euidently prooued by course of al these ages afore recited from the time of Tertullian and Austen vnto the daies of this Elfricus aboue mencioned and after him that this newcome miracle of transubstantiation was not yet crept into the heades of men nor almost came in any question amongst learned meÌ„ nor was admitted for any doctrine in the Churche at least for any general doctrine of all men to be receiued til a M. yeare compleate after Christe that is till that Sathan began to be let at large Apoca. 20. For who euer heard in all the primitiue Churche or euer reade in the woorkes of the old ancient Doctors this question once to be asked or disputed whether any substance of bread and wine remained in the Lordes Supper Or what manne was euer so doltish to beleeue any suche thyng or euer called hereticke for not beleuing the same before the time of seduction that is before the 1000. yeares aforesayd were expired They that thinke 〈…〉 be otherwise then a new doctrine are ignorant of histâ—â—ieâ— and antiquity Wherefore they that stand so much vppon the antiquity of this Article as a doctrine which hath euer since Christes time bene receaued in the Church taught by the Apostles beleued of all Catholickes and confirmed by consent of all ages of Councels of natioÌ„s and people vnto this present day these I say either shewe them selues very ignoraunt in hystories and in all state of antiquitie or els most impudently they doe abuse the simple credulitie of the people To procede now farther in this discussion of antiquitie it followed that after the time of Elfricus aforesayde this matter of transubstantiation began firste to be talked off to come in question among a few superstitious monkes so that as blindnes and superstition began more and more to encrease Transubstantiation when it first came in question so the sayd grosse opinion still more and more both in number and authoritie preuailed in so muche that about the yeare of our Lord. 1060. the denying of transubstantiation began to be counted heresie And in thys number firste was one Berengarius a Frenche man Berengarius the first that euer was counted hereticke for denying traÌ„substantiation Vide Bulling De origine erroris Chronic Bibliandri Acta Concilij Romae habiti contra Berengarium and Archdeacon of Angeowe whyche of all Christen men which we read of was first called and counted an hereticke for denying of transubstantiation troubled for the same as ye shall heare This Berengarius liued in the time of Pope Leo 9. Uictor and Nicholas 2. which was about the yeare of our Lorde 1060. Albeit I doe finde our wryters heere in some discrepaunce For the most of them doe holde that he firste recanted vnder Pope Leo 9. in the Councel of Uercellense and afterwarde againe vnder Pope Nicholas 2. about the yeare 1062. as is to be gathered of Gratian De consecrat dist 2. Ego Berengarius where he sayth that Pope Nicholas did send about to Bishops and Archbyshops the Copie of his recantation Againe by the Actes of the Councell of Rome it there appeareth that the sayd Berengarius made this hys sayde last recantation vnder Pope Hildebrande called Gregory 7. But this difference of times is no great matter to stand vpon The truth of the story is this that when Berengarius had professed the truth of the
theyr father wine to drinke that night And the elder of them went and lay with her father Which thing had not happened vnto him if he had kept himselfe still in Segor where be might haue bene saued at the bidding of the Aungell as he himselfe required But because he forsooke that which was graunted to hym of the Aungell and presumed to that vpon his owne will contrary to the precept of the Angel which was not grauÌ„ted therfore he fell into great daunger of his soule committed the greuous sinne of incest No otherwise doth it happeÌ„ to many other who while either they forsake y e thing which is graunted theÌ„ of God or ambitiously clime after that which is to theÌ„ not graunted Euery maÌ„ ought to be contented with his owne gifte both they lose that which they had graunted vnto theÌ„ and fall into that which to them was not graunted For diuers there be which while they forsake eyther willyngly or agaynst theyr will the maryed life which is to them lawfully permitted and in which they might be saued and striue with a presuÌ„ptuous desire to lead a single life both they lose that health and safety whych they might haue had in one and incurre great daunger in the other so that whereby they suppose most to gayne by the same they lose fall into the pit of greater ruine Which thing S Paule y e Doctor of the Gentiles well considering and tenderly prouiding for the infirmity of the weake CorinthiaÌ„s writing to him for counsell touching this matter did write to theÌ„ agayne in this wise saying As concerning the thinges wherof ye wrote vnto me as it is good for a man not to touch a womaÌ„ 1. Cor â— Neuerthelesse to auoyd whoredome let euery man haue his wife and let euery woman haue her husband Let the husband geue vnto his wife due beneuoleÌ„ce likewise also the wife vnto her husband And a litle after withdraw not sayth he your selues one from an other except it be with consent for a time that you may geue your selues vnto fasting and praier and afterward come together agayne leâ— to Sathan tempte you for your incontinencye â—om 9. For as the Poeâ— sayth we can not all do all thinges and as the Apostle sayth It is not in him that willeth not in him that runneth but in God that sheweth mercy Also an other place For to euery one of vs is geuen grace according to the measure of the gift of Christ. â—phe 4. And that euery one of vs ought to keepe and not to transgresse this measure he teacheth anone after saying I wish that all men were as I my selfe am but euery man hath his proper gift of God one after this maner an other after that 1. Cor. 7. And that we are to be kept within our compasse and measure and ought therewith to be content hee teacheth moreouer as followeth Let euery man abide in that vocation wherein he is called And shortly after for confirmatioÌ„ therof hee repeteth the same agayne and sayth Let euery man wherein he is called therein abide with the Lord And because he perceaued that the infirmitie of man was not able to susteine the burning motioÌ„s and heates of nature styrring in a man but onely by the grace of God neither to be able to conquere the fleshe fighting agaynst the spirite according to that whiche he sayth of himselfe in an other place For I see an other Lawe in my members rebelling agaynst the Lawe of my minde he therefore of mercy and compassion as condescending vnto their weakenes and not by rigour of law and force of commaundement thus sayde As also in an other place in his Epistles he speaketh in like woordes saying I speake thus grosly after the maner of men because of the infirmitie of your flesh And in this foresaid Epistle 〈◊〉 6. moreouer a litle before vsing the same maner of speach he saith Thus I say to you as of fauour and not of commaundement And adding moreouer he sheweth As touching virgines I haue no commaundement of the Lord 1. Cor 7. but onely do geue counsell as one that haue found mercy with God that I shoulde be faythfull That is after the same mercy wherwith the Lord hath informed and instructed me when he called me to the fayth and made me faythfull to hym so I likewyse doe geue counsell to other and shewe the same mercy to them And for asmuch as both are good to witte to haue a wife or not to haue to haue a husband or not to haue neither is there anye sinne in hauing wife or husband shortly after he inferreth saying I suppose therefore this to be good for the present necessitie I meane that it is good for a man so to be What meaneth this for present necessitie What is this necessitie present but present infirmitie or els instant necessitie compelling to doe as y e order of necessitie requireth Or els he meaneth by this present necessitie the distresse of that time which then was instant and compelled him to write and so to beare with them which was for the auoyding of the fornicatioÌ„ amongst them and many other kinds of filthines aboue touched which might haue happened For the which fornication he tooke occasion to write vnto the Corinthians and to answere to theyr letters and therfore he vehemently agaynst the sayd Corinthians in y e former part of the sayd Epistle vttereth these words What will you shall I come to you with a rod or in loue and in the spirite of meekenes There is heard among you to be fornication 1. 〈…〉 such fornication as is not named among the Gentiles that one should haue his own fathers wife c. And therfore for this necessity of auoyding such fornication he saith It is good for a man so to be that he which cannot coÌ„teine 1. 〈…〉 should mary take a wife which afterward he expouÌ„deth thus inferring art thou bouÌ„d to a wife seek not to be losed And if thou be losed froÌ„ a wife seek not a wife But if thou takest a wife thou sinnest not and if a virgine mary she sinneth not c. And that he spake not thys by way of commaunding but of sufferance and compassion he sheweth plainly in these words folowing But I spare you that is to say I beare with your infirmity therefore he leaueth it in the free power and will of euery man to chuse what he best liketh Neither doth he inforce any man he sayth violently nor charge them with any strait commaundement and therfore addeth these words folowing And this I speake for your owne commodity not to tangle you as in a snare but for that it is good and honest for you that you may serue the Lord without separation This he sayth to them whom before he exhorted to coÌ„tinency and whom he woulde not to be let or troubled by matrimoniall coniunction But to other he sayth thus If
Masses What man in all the primitiue Churche more then 4. hundreth yeares after the Apostles time did euer so say or thinke at what tyme there were no suche priuate Masses vsed Priuate Masses But afterwarde in the processe of the Article folowe other blinde sophistications to make the people beleeue that they should receiue by them diuine consolations and benefites And why doe they not plainely declare what consolations and benefites those be By application of masses is ment when the passiâ— and merites of Christ is applied to any by the vertue of the Masse The Bishops here do name no application and merite for they knowe that they can not be defended Yet they dally wyth glosing wordes whereby they may winde out and escape if any should improue their application And yet notwithstanding they would haue this their application to be vnderstanded and beleeued of the people They woulde haue this Idolatrous perswasion confirmed to witte that thys sacrifice doth merite vnto others remission A poena culpa release of all calamities and also gaine luker in common trafficke and to conclude whatsoeuer els the carefull heart of man doth desire The lyke Sophistication they vse also where they say that Priests mariage is against the law of God They are not ignoraunt what S. Paule sayth Priestes mariage 1. Tim. 3. A Bishop oughte to be the husband of one wife and therefore they know right well that Mariage is permitted to Priestes by the law of God But because nowe they say they haue made a vowe they goe craftely to worke and doe not say that priests for their vowes sake can not marrie but plainely geue out the Article after this sorte that Mariage of Priestes is vtterly against the lawe of God Againe what impudencie and tyranny do they shew moreouer when they compell mariages to be dissolued and command those to be put to death whych will not put away their wiues and renounce theyr matrimony Wher as the vow of Priests if it had any force at all should extend no further but onely to put them from the ministerie if they would mary And this no doubt is the true meaning of the Councels and Canons O cursed Byshops Winchester cuâ—â—â—ning in the arte of iugling called deceptio visus O impudent and wicked Winchester who vnder these colourable fetches thincketh to deceiue the eyes of Christ and the iudgements of all the godly in the whole worlde These things haue I wrytten that you may vnderstand the crafty sleights and so iudge of the purpose and pollicie of these Byshops The worde of God ought simply to be handled without all sophistryâ— For if they woulde simply and hartely search for the truth they would not vse these craftie collusions and deceitfull iugglings This Sophistication as it is in all other affaires pernitious and odious so aboue al things most specially it is to be auoyded in matters of Religion wherein it is a heynous impiety to corrupt or peruert the pure word of God And heereof the Deuill whiche is called Diabolus specially taketh his name because he wrasteth the word of God out of mennes hearts by such false iuggling and sophistical cauillations And why do not these Bishops as well plainely vtter and confesse that they will abide no reformation of doctrine and Religion in the Church for that it shall make against their dignitie pompe pleasure Why do not their adherents also and such as take their part plainly say that they will retaine still thys present state of the Churche for their owne profite tranquilitie and maintenaunce Thus to confesse The cloked hipocrisie of false Papistes were true and plaine dealing Now whiles they pretende hypocritically a false zeale and loue to the truth and sincere Religion they come in w t their blinde sophistications wherwith they couer their errours for their Articles set forth in thys act be erroneous false impious how glorious soeuer they seme outwardly Wherfore it were to be wished that these bishops would remember Gods terrible threatning in the prophet Esay Wo to you sayeth he which make wicked lawes Esa 10. Esa. 5. What wil you doe in the day of visitation and calamitie to come c. Woe vnto you that call euill good c. Now to come more nere to the matter which we haue in hande this cannot be denied but that long and horrible darkenes hath bene in the church of Christ. Mans traditions counted for Gods seruice Mens traditions not onely haue bene a yoke to good mens consciences but also which is much worse they haue bene reputed for Gods holy seruice to the great disworship of God There were vowes thyngs bequeathed to churches diuersitie of garments choice of meats long babling prayers pardoÌ„s image worship manifest idolatry committed to saints the true worship of God and true good workes not knowen Briefly little difference there was betwixte the Christian and heathen religion as stil is yet at Rome to this present day to be sene The true doctrine of repentance of * remission of sinnes whych commeth by the faith of Christ of iustification of faith of the difference betweene the lawe and the gospell of the right vse of the SacrameÌ„ts was hid and vnknowen The keyes were abused to the maintenance of the Popes vsurped tyrannie Ceremonies of mens inuention were much preferred before ciuile obedience and dueties done in the common wealth Unto these errours moreouer was ioyned a corrupte life The filthy life of the Clergy for lackee of mariage full of all lecherous and filthy lustes by reason of the law forbidding Priestes to marrie Out of thys miserable darknes God something hath begon to deliuer his church through the restoring againe of true doctrine For so wee must needes acknowledge that these so great and long festred errors haue not ben disclosed and brought to light by the industry of man This restoring of the Gospell is onely of God and not of man but thys light of the Gospel is onely the gift of God who nowe againe hath appeared vnto the Church For so doth the holy Ghost prophecie before how in the later times the godly should sustaine sore perillous conflicts with antichrist foreshewing that he should come enuironed with a mighty and strong army of Bishoppes hypocrites and Princes that he should fighte agaynste the truth and slay the godly And that now all these things are so come to passe it is most euident and caÌ„ not be denied The tirannie of the byshop of Rome hath partly brought in errors into y e church partly hath confirmed them nowe maintaineth the same with force and violence as Daniel well foreshewed And muche we reioyced to see you deuided froÌ„ him By the 6. Articles all errours and traditions are maintayned hoping and trusting well that the Church of England would now florish But your Byshops be not deuided from the Romish Antichrist his Idolatrie errours and vices they
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
Tolwine defended himself saying that he tooke occasion so to do by the kinges Iniunctions whyche say that ceremonyes should be vsed all ignorance superstition set apart In y e end this Tolwyne was forced to stand at paules crosse to recaÌ„t his doctrine doings Rob. Wisedome Tho. Becon Preacher The same time also Robert Wisedome The recantation of W. Tolwin parish Priest of S. Katherines in Lothbery and Tho. Becon were brought to Paules crosse to recant and to reuoke theyr doctrine and to burne theyr bookes Sir George Parker Person of S. Pancrace This priest and parsoÌ„ of S. Pancrace Little Allhalowes and Curate of little Alhallowes was noted suspected and conuented before the Ordinary for certayne bookes especially for hauing Vnio dissidentium c. Sir Iohn Birch Priest I. Byrch priest of S. Botolphes lane was complayned of by one M. Wilson for being a busy reasoner in certayne opinions which agreed not wyth the popes church Alexander Seton a Scottishman and a worthye Preacher Alexander Seton was denounced detected presented by 3. priestes Alex. Seton Chaplein to the Duke of Suffolke of whoÌ„ one was felow of Whittington colledge called Rich. Taylor An other was Ioh. Smith The thyrd was Ioh. Huntingdon who after was conuerted to y e same doctrine himselfe This Seton was Chaplayne to the duke of Suffolke and by him was made free Denison In his sermon preached at S. Anthonies his aduersaries picked agaynst him matter coÌ„teining 15. obiectioÌ„s or rather cauillatioÌ„s which for example I thought here to exhibite to the reader to the intent that men may see not only what true doctrine Seton then preached consonant to the Scriptures but also what wraÌ„gling cauillers caÌ„ do in deprauing that is right or in wrasting that is wel meÌ„t or in carping that they vnderstand not or in seking out faults where none is as by these theyr sinister cauillations may appeare * Certayne places or Articles gathered out of Setons Sermons by his aduersaryes THe sayings and wordes of Alexander Seton spoken preached by him in his sermon Articles gathered out of Alex Setons sermons by his aduersaryes made the xiij day of Nouember at afternoone in the Parish Churche of S. A. in London Paule saith of our selues we can do nothing I pray thee then where is thy will Art thou any better theÌ„ Paul Iames Peter and all the Apostles Hast thou any more grace then they Tell me now if thy will be any thing or nothing If it be any thing tel me whether it be to do good or ill If thou say to do ill I will graunt thou hast a greater deale If thou say to doe good I aske whether is more somewhat or nothing For Paul said he could do nothing and I am sure thou hast no more grace then Paul and his companions Scripture speaketh of three thinges in man the fyrst is will the other two are consent and deed The first that is will God worketh without vs 1. Will. 2. Consent 3. Deede No will in man of himselfe to do good and besides vs. The other two he worketh in vs and wyth vs. And here he alledged S. Augustine to proue that we can will nothing y t is good Moreouer he said thou hast not one iot no not one title to do any good There is nothing in heauen nor earth creature nor other that can be any meane towardes our iustification nor can or may satisfy God the father for our sinne saue onely Christ and the shedding of his bloud He that preacheth that workes doe merite or be any meane to our saluation or any part of our iustificatioÌ„ preacheth a doctrine of the deuill Ouâ— workes merite nothing to saluation If any thing els saue onely Christ be any meane towards our iustificatioÌ„ then did not Christ only iustify vs. I say that thy good woorkes nor any thing that thou canst do can be one iot or title towards thy iustificatioÌ„ For if they be then is not Christ a full iustifier and that I will proue hy a familier example Be it in case that I haue .2 seruantes the one is called Iohn and the other Robert I promise to send you such a day xx.l. by Iohn my seruant and at my day I send you by Iohn my seruant xix l.xix s. xi d. ob q. and there lacketh but one farthing which Robert doth bring thee and so thou hast thy xx.l. euery penye and farthing Yet will I aske if I be true of my promise or no and thou mayst say nay And why because I promised to send thee that whole xx pound by Iohn and did not for there lacked a farthing which Robert brought Wherefore I say if thy workes do merite or bring one litle iot or title toward thy iustification then is Christ false of his promise which sayd that he would do altogether One Scripture I will bring you which they can not writhe to proue that Christ was onely promised to be our onely Iustifier our onely meane and that is in the xxij of Genesis where it is written In thy seede shall all people bee blessed meaning therby onely Christ and he said not in thy seedes nor in the workes of thy seedes Wherfore all they that preach that workes be any part or meane toward our iustification do make God false of his promise They that preach that works do merit do make works the tree which are but the fruits of iustice wrought by him that is already a iust man which can not chuse but brynge forth good fruit I would aske a question whether he that worketh be a good maÌ„ Good fruites make not a good man but a good man cannot câ—use but to make good fruites Mans workes made checkmate with christ or bad for he must be one of them If he be a good man he can not chuse but bring forth good fruites if he be an ill maÌ„ he can bring forth no fruit but ill fruit for a good tree cannot bring forth ill fruit He that sayth that works do merit any thing towards our saluation doth make workes checke mate with Christ plucketh from Christ that is his geueth it to workes Some will aske wherfore then should I do good workes I aunswere good workes are to be done for no cause els but onely for the glory of God and not that they do merite any thing at all And he that sayth that workes are to bee done for any other cause theÌ„ for the glory of God only and will haue theÌ„ to merite or be any meane towardes our iustification I say he lyeth and beleue him not He that caÌ„ shew me in any scripture that works do merite or by any meane to our iustification for the first scripture I will without any further iudgemeÌ„t lose both mine eares for the second my toung and for the third my necke For I dare say he cannot prooue in all the whole scripture one title wherfore beleue them not Men
the reward of xx pound by yeare to him to his heires who had least the other eight Counsailours vniustly charging them and the towne of sedition and heresie to say the Lord Lisle the Lord Sandes Sir Iohn Wallop sir Edward Rinsley Rob. Fowler Esquier vice treasurer Example how God turneth the malice of theyr enemies vpon 〈◊〉 owne 〈◊〉 sir Tho. Palmer knight called loÌ„g Palmer W. Simpson Esquier vndermarshall Ioh. Rockwod were either greatly out of their Princes fauour and in the Tower or els where prisoners either els by very desperat deathes in outward appearance taken out of this world For tediousnes I will rehearse but only the horrible ende of the said Rockwood the chiefe stirrer vp of all the afflictions afore spoken of who euen to the last breath staring raging cried he was vtterly damned and being willed to aske God mercy Example of 〈◊〉 iudge 〈◊〉 vpon a cruell persâ—câ—ter who was ready to forgeue all that asked mercy of him he braied cried out All too late for I haue sought malitiously the deathes of a number of the honestest men in the towne and though I so thought them in my hart yet I did that lay in me to bring theÌ„ to an euil death all too late therefore all too late Which same words he answered to one that at the departure of the xiij in yrons towards England said Sir I neuer saw men of such honesty so sharply corrected taking it so paciently and ioyfully Rockwod theÌ„ fetching a friske or two scoffingly answered All too late The vndermarshal sodenly fel downe in the Counsaile chamber and neuer spake word after nor shewed any token of remembraunce The plagues of the other also as I am credibly infourmed were little better The second apprehension and martyrdome of Adam Damlyp COncerning Adam Damlip Adam Damlip agayne apprehended otherwise called George Bucker ye heard before declared page 1223. how hee being conuented before the Bishops at Lambeth and afterwarde secretly admonished and hauing money geuen him by his freinds to auoide and not to appeare agayne before the Bishops after hee had sente his allegations in writing vnto them departed into the West countrey and there continued teaching a schoole a certaine space about a yeare or two After that the good man was againe apprehended by the miserable inquisition of the sixe articles and brought vp to London where he was by Steuen Gardiner commaunded into the Marshalsey and there lay the space of other two yeares or thereabout During the imprisonment of this George in the Marshalsey Io. Marbecke as partly ye heard before also was coÌ„mitted into the same prison which was the morow after Palme sonday The maner of that time so required that at Easter euery person must nedes come to coÌ„fessioÌ„ Wherupon Marbecke with the rest of the prisoners there was enforced to come vpoÌ„ Easter day to sir George aforesaid George Bucker confessour to the prisoners in the Marshalsey to be confessed who was then coÌ„fessor to y e whole house By this occasion I. Marbecke which had neuer sene him before entring into coÌ„ference w t him perceiued what he was what he had ben what troubles he susteined how long he had liue there in prison by whoÌ„ wherfore who declared moreouer his mind to Marbecke to y e effect as foloweth And now because said he I thinke they haue forgotteÌ„ me Acquaintaunce betweene Iohn Marbecke and George Bucker otherwise called Adam Damlip I am fully minded to make my humble sute to the Bish. of Winchester in an Epistle declaring therin mine obedieÌ„ce humble submission and earnest desire to come to examination I know the woorst I can but leese my life presente which I had leuer do then heere to remaine and not to be suffered to vse my talent to Gods glory Wherefore God willing I will surely put it in proofe This Damlip for his honest and godly behauiour was beloued of all y e whole house Adam Damlip well beloued among the prisoners specially of the keeper but specially of the keper him selfe whose name was Massy whoÌ„e he always called master and being suffred to go at liberty within y e house whether he would he did much good amoÌ„g the common rascal sort of prisoners in rebuking vice sin and kept them in such good order awe that the keeper thought himselfe to haue a great treasure of him And no lesse also Marbeck himselfe confesseth to haue found great coÌ„fort by him For notwithstanding y e straight precept geuen by the Bish. of Winchester that no man shoulde come to him Massy keeper of the Marshalsey nor hee to speake with any man yet the sayde Adam manye tymes would finde the meanes to come and comfort him Now when he had made and drawne out hys Epistle he deliuered the same to his maister the keeper Adam Damlip writeth to the Bishop of Winchester vpoÌ„ saterday in the morning which was about the secoÌ„d weeke before Whitsonday folowing desiring him to deliuer it at the Court to y e B. of Winchester The keeper said he woulde and so did The Bish. what quicke speede he made for hys dispatch I know not but thus it fel out as ye shall heare The keeper came home at night very late and when the prisoners which had taried supper for his comming sawe him so sad and heauie they deemed something to be amisse At last the keeper casting vp his eyes vpon Syr George sayd O George I can tell thee tidings What is that maister quoth he Upon Monday next thou and I must goe to Calice To Calice maister What to do I know not Stephen Gardiner sendeth out a precept for the execution of Adam Damlip quoth the keeper pulled out of his purse a peece of waxe with a little labell of parchmeÌ„t hanging out thereat which seemed to be a precept And when Sir George saw it hee sayde well well Maister nowe I knowe what the matter is What quoth the keeper Truely maister I shall die in Calice Nay quoth the keeper I trust it be not so Yes yes maister it is most true and I praise God for his goodnes therin And so the keeper they went together to supper with heauie cheere for sir George as they there called him Who notwithstanding was mery himselfe The cheerefull constancie of Adam Damlip did eate his meate as well as euer he did in all his life In so much that some at the boord sayd vnto him that they marueyled how he could eate his meate so well knowing hee was so neare his death Ah maisters quoth he do you thinke that I haue ben Gods prisoner so long in the Marshalsey and haue not yet learned to dye Yes yes and I doubt not but God will strengthen me therein Ex litteris Ioa. Marbecki And so vpon Monday early in the morning before day the keeper with in other of the Knight Marshalles seruaunts Adam
Anne Askew My faith briefly written to the kings grace I Anne Askew of good memory although God hath geuen me the bread of aduersitie and the water of trouble The beliefe of Anne Askew touching the Sacrament written to the king yet not so much as my sinnes haue deserued desire this to be knowen vnto your grace that forasmuch as I am by the law condemned for an euill doer Here I take heauen and earth to record that I shal die in my innocencie And according to that I haue sayd first will say last I vtterly abhorre and detest all heresies And as concernyng the supper of the Lord I beleeue so much as Christ hath said therein which he confirmed with hys most blessed bloud I beleeue also so much as he willed me to follow and beleue so much as the catholike church of hym doth teach For I will not forsake the commaundement of his holy lips But looke what God hath charged me with his mouth that haue I shut vp in my hart and thus briefly I ende for lacke of learnyng Anne Askew The effect of my examination and handling since my departure from Newgate ON Tuesday I was sent from Newgate to the sign of the crowne The cruell handling and racking of Anne Askew after her condemnation where as M. Rich and the B. of London with all their power and flattering words went about to persuade me from God but I did not esteme their glosing pretences Then came there to me Nich. Shaxton and counselled me to recant as he had done I sayd to hym that it had bene good for him neuer to haue bene borne with many other like wordes Then M. Rich sent me to the Tower where I remayned till three a clocke Then came Rich and one of the Counsell charging me vpon my obedience This Counceller was Syr Iohn Baker Anne Askew vrged to accuse others to shew vnto them if I knew any mā or woman of my secte My aunswere was that I knewe none Then they asked me of my Lady Suffolke my Lady of Sussex my Lady of Hertford my Lady Denny and my Lady Fitzwilliams I said if I should pronounce any thing against them that I were not able to proue it Then sayd they vnto me that the kyng was informed that I could name if I would a great number of my secr I aunswered that the kyng was as well deceiued in that behalf as dissembled with in other matters Then commanded they me to shew how I was maintayned in the Counter and who willed me to sticke to my opinion I sayd that there was no creature that therin did strengthen me And as for the help that I had in the counter it was by the means of my mayde For as she went abroad in the streetes she made mone to the prentises and they by her did send me money but who they were I neuer knew Then they sayde that there were diuers Gentlewomen that gaue me money Anne Askew refuseth to accuse any but I knew not their names Then they sayd that there were diuers Ladies that had sent me money I aunswered that there was a man in a blew coate which deliuered me x. shillings and sayd that my Lady of Hertford sent yt me And an other in a violet coat gaue me viij shillings and sayd my lady Denny sen◠it me Whether it were true or no I cannot tell For I am not sure who sent it me but as the mayd did say Thē they sayd there were of the Counsell that did maintayne me And I sayd no. Anne Askew put on the racke Then they did put me on the racke because I confessed no Ladies or Gentlewomen to be of my opinion and thereon they kept me a long tyme. And because I lay still and did not cry my Lord Chancellour and M. Rich tooke paynes to racke me with theyr owne handes Wrysley and Riche racking Anne Askew tyll I was nigh dead Then the Lieftenaunt caused me to be loosed from the racke Incontinently I swounded and then they recouered me agayne After that I sate two long houres reasoning with my Lord Chauncellour vppon the bare floore whereas he with many flattering wordes Anne Askew constant in her fayth perswaded me to leaue my opinion But my Lord God I thanke his euerlasting goodnes gaue me grace to perseuer and wil do I hope to the very end Then was I brought to an house and layd in a bedde with as weary and paynefull bones as euer had pacient Iob I thanke my Lord God therefore Then my Lorde Chauncellour sent me worde if I would leaue my opinion Anne Askew threatned to be burned I should want nothing If I would not I shoulde forth to Newgate and so be burned I sent him agayne word that I would rather die then to breake my fayth Thus the Lord open the eyes of their blinde hartes that the truth may take place Farewell deare friend and pray pray pray Touching the order of her racking in the Tower thus it was The order of the racking of Anne Askew First she was led downe into a dungeon where Syr Anthony Kneuet the Liuetenant commaunded hys Gaoler to pinche her with the racke Which beyng done so much as he thought sufficient went about to take her downe supposing he had done enough But Wrisley the Chauncellour not contented that she was loosed so soone confessing nothing commaunded the Lieftenant to streine her on the racke agayne Which because he denyed to doe tenderyng the weakenes of the woman he was threatned therefore grieuously of the sayd Wrisley The L. Wrisley and M. Riche play the tormētours saying that hee would signifie hys disobedience vnto the kyng and so cōsequently vpon the same he and M. Riche throwyng of their gownes would needes play the tormenters themselues first asking her if she were with child To whome she aunswering agayne sayd ye shall not neede to spare for that but do you willes vpon me and so quietly and patiently prayeng vnto the Lord she aboade their tiranny till her bones and ioints almost were pluckt a sunder in such sort as she was caried away in a chaire When the racking was past Wrisley and his fellow tooke theyr horse toward the Court. In the meane tyme while they were making their way by land Wrisley the L. Chauncelour preuented by the Lieutenaunt the good Lieftenant eftsoones taking boate spedde hym in all hast to the Court to speake with the kyng before the other and so dyd Who there makyng his humble sute to the Kyng desired his pardon and shewed hym the whole matter as it stoode and of the rackyng of Mistresse Askew and how he was threatened by the Lord Chauncellour because at his commaundement not knowyng his highnesse pleasure he refused to racke her whiche he for compassion could not finde in his hart to do and therefore hūbly craued his highnes pardō Which when the K. had vnderstand The Liuetenaūt pardoned of
the king seemed not very well to like of their so extreme handlyng of the woman and also graunted to the Lieftenant his pardon willing him to returne and see to hys charge Great expectation was in the meane season among the Warders and other officers of the Tower waiting for his returne Whom when they saw come so cheerefully declaring vnto them how he had sped with the king they were not a little ioyous and gaue thanks to God therfore ¶ Anne Askews aunswer vnto Iohn Lacels letter OH friend most dearely beloued in God I meruaile not a litle what should mooue you to iudge in me so slender a fayth as to feare death which is the ende of all misery in the Lord I desire you not to beleeue of me such wickednes The 〈◊〉 of 〈◊〉 Askew to M. Lacel◠〈◊〉 For I doubt it not but God will performe his worke in me like as he hath begun I vnderstand the counsaile is not a little displeased that it should be reported abroad that I was racked in the tower They say now that they did there was but to feare me whereby I perceyue they are ashamed of their vncomely doyngs and feare much least the kings Maiestie should haue information thereof Wherefore they would no man to noyse it Well their crueltye God forgeue them Your hart in Christ Iesu. Farewel and pray The purgation or aunswer of Anne Askew against the false surmises of her recantation I Haue read the processe whiche is reported of them that knowe not the truth to be my recantation An. Askew answering to the false suspicion of her recanting But as the Lord liueth I neuer ment thing lesse then to recant Notwithstanding this I confesse that in my first troubles I was examined of the Bishop of London about the Sacrament Yet had they no graunt yf my mouth but this that I beleeued therein as the word of God did bynd me to beleeue more had they neuer of me Then he made a Copie whiche is nowe in print and required me to set thereunto my hand But I refused it Then my ij sureties did wyll me in no wise to sticke thereat for it was no great matter they sayd Then with much ado at the last I wrote thus I Anne Askew do beleue this if Gods word do agree to the same and the true catholike church Then the B. beyng in great displeasure with me An. Askew falsely suspected to recant and vpon what occasion because I made doubtes in my writing commaunded me to prison where I was a whyle but afterwards by the meanes of frendes I came out againe Here is the truth of that matter And as concerning the thing that ye couet most to know resort to the sixt of Iohn and be ruled always thereby Thus fareye well Anne Askew The confession of the faith which Anne Askew made in Newgate before she suffered I Anne Askew of good memory although my merciful father hath geuen me the bread of aduersitie The confession of An. Askew going to her execution and the water of trouble yet not so muche as my sinnes haue deserued confesse my selfe here a sinner before the throne of hys heauenly maiestie desiring his forgeuenes and mercye And for so much as I am by the law vnrighteously condemned for an euill doer concerning opinions I take y e same most mercifull God of myne which hath made both heauen and earth to record that I hold no opinions contrary to hys most holy word And I trust in my mercifull Lord which is the geuer of all grace that he will graciously assist me agaynst all euill opinions which are contrary to his blessed veritie For I take him to witnes that I haue done wil do vnto my lyues end vtterly abhorre them to the vttermost of my power But this is the heresie which they report me to holde that after the Priest hath spoken the wordes of consecration there remaineth bread still They both say The matter and cause why Anne Askew suffered death also teach it for a necessary article of fayth that after those wordes be once spoken there remayneth no bread but euen the selfe-same body that hoong vpon the crosse on good Friday both fleshe bloud and bone To this belief of theirs say I nay For then were our common Crede false which saith that he sitteth on the right hand of God the father almighty from thence shall come to iudge the quicke and dead Loe this is the heresie that I holde and for it must suffer the death But as touâ—hing the holy and blessed supper of the Lord I beleue it to be a most necessary remembraunce of his glorious suffrings and death Moreouer I beleue as much therein as my eternall and onely redeemer Iesus Christ would I should beleue Finally I beleue al those scriptures to be true which he hath confirmed with his most precious bloud Yea as s. Paul saith those scriptures are sufficient for our â—erning saluatioÌ„ that Christ hath left here with vs so that I beleue we nede no vnwritten verities to rule his church w t. Therfore looke what he hath sayd vnto me with his owne mouth in his holy Gospell that haue I with Gods grace closed vp in my hart and my full trust is as Dauid saith that it shal be a lanterne to my footsteps Psal. xxviij There be some do say that I deny the Eucharist or sacrament of thankes geuyng but those people do vntruly report of me For I both say and beleue it that if it wer ordered lyke as Christ instituted it and left it a most singular comfort it were vnto vs all But as coÌ„cerning your masse as it is now vsed in our daies I do say and beleue it to be the most abhominable Idoll that is in the world The Masse 〈◊〉 〈◊〉 Idoll For my God will not be eaten with teeth neyther yet dieth he agayne And vpon these wordes that I haue now spoken wyll I suffer death O Lord I haue mo enemies now then there be haires on my head The prayer of Anne Askew Yet Lord let them neuer ouercome me with vaine words but fight thou Lord in my stead for on thee cast I my care With all the spite they can imagine they fall vpon me which am thy poore creature Yet sweete Lord let me not set by them which are against me for in thee is my whole delight And Lord I hartily desire of thee that thou wilt of thy most mercifull goodnes forgeue them that violence which they do and haue done vnto me Open also thou their blynd hartes that they may hereafter doe that thing in thy sight which is only acceptable before thee and to set forth thy veritie aright without all vaine fantasies of sinnefull men So be it O Lord so be it By me Anne Askew ⧠The order and maner of the burning of Anne Askew Iohn Lacels Iohn Adams Nicholas Belenian with certayne of the Councell
thou shewe mercy vnto thy neighbour This place tendeth to no such meaning as is in the article but onely sheweth our good deedes to be imperfect 18. article This place geueth to none any propriety of an other mannes goodes but onely by waye of Christian communion 19. Article yet if thou do it not with suche burning loue as Christ did vnto thee so must thou knowledge thy sinne and desire mercy in Christ c. 18. Euery man is Lord of another mans good fol. 83. The words of Tindall be these Christ is Lord ouer all and euery Christian is heire annexed with Christ therefore Lord of all and euery one lord of whatsoeuer an other hath If thy brother or neigbour therefore neede and thou haue to helpe him and yet shewest not mercy but withdrawest thy hands from him then robbest thou him of his owne and art a theefe c. Reade more heereof in the xx Article following 19. I am bound to loue the Turke with the very bottome of my hart fol. 83. The place of this Article is this I am bound to loue the Turke with all my might and power yea and aboue my power euen frō the ground of my hart To loue the Turke to that end to win him to Christ is no heresie but charitye after the example that Christ loued me neither to spare goods body or life to win him to Christ. And what can I do more for thee if thou gauest me all the world Where I see neede there can I not but pray if Gods spirit be in me c. 20. The woorst Turke liuing hath as much right to my goodes at his neede as my housholde or mine owne selfe fol. 83. 20. article Reade and marke wel the place in the wicked Mammon In Christ we are all of one degree without respect of persons Notwithstanding though a christen mans hart be open to all mē Loe Reader how peeuishly this place is wrested First here is no mention made of any Turke Secōdly this place speaking of an Infidell meaneth of such Christians which forsake their owne householdes Thirdly by his right in thy goodes he meaneth no propriety that he hath to claime but onely to put thee in remembrance of thy Christen duety what to geue and receyueth all men yet because that his habilitie of goodes extendeth not so farre this prouision is made that euery man shall care for his owne houshold as father and mother and thyne elders that haue holpen thee wife children and seruants If thou shouldest not care and prouide for thine housholde then were thou an Infidell seeing thou hast taken on thee so to do and for so much as that is thy part committed to thee of the congregation When thou hast done thy dutie to thine housholde and yet hast further aboundance of the blessing of God that owest thou to the poore that can not labour or woulde labour and can get no worke and are destitute of friends to the poore I meane which thou knowest to them of thine owne parish If thy neighbours which thou knowest be serued and thou yet haue superfluitie and hearest necessitie to be among the breethren a thousand mile off to them art thou detter Yea to the very Infidels we be detters if they neede as farrefoorth as we maintayne them not against Christ or to blaspheme Christ. Thus is euery man that needeth thy helpe thy father mother sister and brother in Christ euen as euery man that doth the will of the father is father mother sister and brother vnto Christ. Moreouer if any be an Infidel and a false Christian and forsake his houshold his wife children and suche as can not helpe themselues then art thou bound to them if thou haue wherewith euen as much as to thine owne housholde and they haue as good right in thy goodes as thou thy selfe c. And if the whole world were thine yet hath euery brother his right in thy goodes and is heire with thee as we are all heyres with Christ c. 21. Almes deserueth no meede fol. 84. 21. article The place is this He that seeketh with his aliues more then to be mercifull to be a neighbour to succour his brothers neede to doe his duetie to his brother The place is playne 22. article to geue hys brother that he oweth him the same is blinde and seeth not what it is to be a christen man and to haue fellowship in Christes bloud c. 22. There is no worke better then another to please God To make water to wash dishes to be a sowter or an Apostle all is one To wash dishes and to preach is all one as touching the deed to please God fol. 44. The words of Tindall be these As pertayning to good works vnderstand that all workes are good whyche are done within the lawe of God in fayth and with thankesgiuing to God These wordes of Tindall sufficiētly discharge the article of al heresy if they be well wayed The meaning whereof is this that all our acceptation with God standeth onely vpon our fayth in Christ and vpon no work nor office Whereby Cornelius the Tanner beleeuing in Christ is as wel iustified before God as the Apostle or preacher So that there is no reioycing now neyther in work nor office but onely in our faith in Christ which onely iustifieth vs before God Rom. 8. and vnderstande that thou in thy doing them pleasest God whatsoeuer thou doest within the law of God as when thou makest water c. Moreouer put no difference betweene workes but whatsoeuer commeth into thy handes that doe as tyme place and occasion geueth and as God hath put thee in degree high or low As touching to please God there is no worke better then an other God loketh not first on thy workes as the world doth as though the beautifulnes of the world pleased him as it doth the world or as though he had neede of them but God looketh first on the hart what faith thou hast to his wordes how thou beleeuest him and how thou louest him for his mercy that hee hath shewed thee he looketh with what hart thou workest and not what thou workest how thou acceptest the degree that he hath put thee in and not of what degree thou art whether thou be an Apostle or a Shomaker Set this example before thine eyes Thou art a kitchen Page and washest thy maisters dishes Another is an Apostle and preacheth the word of God Of this Apostle harke what S. Paule sayth If I preach sayth he I haue naught to reioyce in for necessitie is put vnto me As who shoulde say God hath made me so wo is vnto me if I preach not If I doo it willinglye saith he then haue I my rewarde that is then am I sure that Gods spirit is in me and that I am elect to eternall life If I do it against my will an office is committed vnto mee that is if I doe it not
of loue to God but to get a liuing thereby and for a worldly purpose and had leauer otherwayes liue then do I that office which God hath put me in and yet please not God my selfe c. Moreouer howsoeuer he preach he hath not to reioice in that he preacheth But if he preach willingly with a true hart of conscience to God then hath he his reward that is then feeleth he the earnest of eternall life and the working of the spirite of God in him And as he feeleth Gods goodnes and mercy so be thou sure he feeleth his owne infirmitie weakenes and vnworthines and mourneth and knowledgeth hys sinne in that the hart will not arise to worke wyth that ful lust and loue that is in Christ our Lord. And neuerthelesse is he yet at peace with God through faith trust in Christ Iesu. For the earnest of the spirit that worketh in him testifieth and beareth witnes vnto his hart that God hath chosen him and that his grace shall suffice him whyche grace is now not idle in him In his workes putteth hee no trust Now thou that ministrest in the kitchen and art but a kitchen page receiuest all things of the hand of God knowest that God hath put thee in that office submittest thy selfe to his will and seruest thy maister not as a man but as Christ himselfe with a pure hart according as Paule teacheth puttest thy trust in God and with him seekest thy reward Moreouer there is not a good deede done but thy hart reioiceth therein yea when thou hearest that the word of God is preached by this Apostle and seest the people turne to God thou consentest vnto the deede thy harte breaketh out in ioy springeth and leapeth in thy brest that God is honoured and in thine hart doest the same that the Apostle doth and happly with greater delectation and a more feruent spirit Now he that receaueth a Prophete in the name of a Prophet shall receiue the reward of a Prophet That is he that consenteth to the deede of a Prophet and maintaineth it the same hath the same spirite and earnest of euerlasting life which the Prophete hath and is elect as the Prophet is No difference of men before God in respecte of deedes but onely in respecte of fayth Now if thou compare deede to deede there is no difference betwixt washing of dishes preaching of the word of God But as touching to please God none at all For neither that nor this pleaseth but as farrefoorth as God hath chosen a man hath put his spirit in him and purified his hart by faith and trust in Christ c. 23. article 23. Ceremonies of the Churche haue brought the worlde from God fol. 86. Reade the place of Tindall Seeke the word of God in all thinges The place annexed and without the word of God doe nothing though it appeare neuer so glorious Whatsoeuer is done without the word of God that count Idolatrie The kingdome of heauen is within vs. Luke 7. Wonder therfore at no monstrous appearaunce nor at anye outwarde thing without the word For the world was neuer drawne from God but with an outward shewe and glorious appearance and shining of hypocrisie and of fained and vsurped fasting praying watching singing offering sacrificing halowing of superstitious ceremonies and monstrous disguising c. 24. article 24. Beware of good intentes They are damned of God fol. 87. 25. article 25. See thou do nothing but that God biddeth thee fol. 87. The words of Tindall out of the which these two articles are gathered are these Beware of thy good intente good minde good affection or zeale as they call it Peter of a good mind and of a good affection or zeale chidde Christ because he sayde that he must goe to Ierusalem and there be slayne But Christ called him Saâ—an for hys labour a name that belongeth to the Diuell and sayde that he perceiued not godly things but worldly Of a good intent and of a feruent affection to Christ the sonnes of Zebede would haue had fire to come downe from heauen to consume the Samaritanes but Christ rebuked them sayeng that they wist not of what spirit they were that is that they vnderstood not how that they were altogether worldlye and fleshly minded Peter smote Malchus of a good zeale but Christ condemned his deede The Iewes of a good entent and of a good zeale slew Christ and persecuted the Apostles as Paule beareth them record Rom. x. I beare them record saith he that they haue a feruent minde to Godward but not according to knowledge It is another thing then to do of a good mind and to do of knowledge Labour for knowledge that thou mayest knowe Gods will and what he would haue thee to do Our mind entent and affection or zeale are blinde and al that we do of them is damned of God and for that cause hath God made a testament betweene him and vs wherin is conteined both what he woulde haue vs to do and what he would haue vs to aske of him See therefore that thou do nothing to please God withall but that he commaundeth neyther aske any thing of him but that he hath promised thee c. 26. Churches are for preaching onely and not as they bee vsed now fol. 87. This Article conteyneth neyther errour nor heresie but is playne enough of it selfe to all them that haue their minds exercised in the scriptures of God 27. To worship God otherwise then to beleeue that he is iust and true in his promise is to make God an Idol fol. 87. Reade the wordes of Tindall with this Article God is honoured on all sides in that we count him righteous in all his lawes and ordinances and also true in all his promises Other worship of God is none except we make an Idoll of him c. 28. Pharao had no power to let the people depart at Gods pleasure fol. 95. 28. 〈◊〉 29. Our prelates in sinne say they haue power fol. 95. Reade the place in the wicked Mammon 29. 〈◊〉 out of y e which these two Articles are gathered S. Paule sayeth If thou confesse with thy mouth that Iesus is the Lorde and beleeue with thine hart that God raised him vp from death thou shalt be safe that is if thou beleeue he raised him vp againe for thy saluation Many beleeue that God is riche and almighty but not vnto themselues and that he wil be good to them and defend them and be their God Pharao for paine of the plague was compelled to confesse his sinnes but had yet no power to submit himselfe vnto the will of God and to let the children of Israell go and to lose so great profite for Gods pleasure As our prelates coÌ„fesse their sinnes saieng though we be neuer so euill yet haue we the power And againe the Scribes and the Phariseis say they sate in Moyses
22. article Christ sayde to Peter Feede my sheepe Iohn 21. And thou being conuerted confirme thy brethren Luke 22. And to his Apostles he sayd Goe ye into all the world and preache the Gospell This heresie is onely to the Pope but none at all to God c. Againe S. Paule 1. Corinth 1. sayth That Christ sent him not to baptise but to preache To what other office or function he sent the Pope let thē iudge which consider the Scriptures 23 If thou binde thy selfe to chastitie to obteyne that whyche Christ purchased for thee so surely art thou an Infidell fol. 175. 23 article Reade and conferre the place of Tindall which is thys Chastitie canst thou not geue to God further then God lendeth it thee The place annexed If thou canst not liue chaste thou art boūd to marry or to be damned c. For to what purpose thou bendest thy selfe must be seene If thou do it to obteyne thereby that which Christ hath purchased for thee so art thou an Infidell Chastitye and hast no parte with Christ. If thou wilt see more of this matter looke in Deuteronomy and there shalt thou finde it more largely intreated c. 24 He denieth rebuketh and damneth miracles fol. 176. 24. article The words in Tindals Obedience be these And when they crie miracles The place annexed Miracles how farre to be beleued miracles remember that God hathe made an euerlasting Testamente whiche is in Christes bloud against which we may receiue no miracles no neither the preaching of Paule himselfe if he come agayne by his owne teaching to the Galathians neither yet by the preaching of the Aungels of heauen c. The end of Gods miracles is good the end of these miracles is euill For the offerings which are the cause of the miracles do but minister and maintaine vice sinne and all abhomination and are geuen to them that haue too much so that for very aboundance they some out theyr owne shame and corrupt the whole world with the stinch of their filthines c. 25 He sayth that no man should serue God with good intent or zeale 25. article for it is playne Idolatry fol. 177. The place is this in the Obedience Remember Saule was cast away of God for euer for his good intente God requireth obedience vnto his word The place annexed Good intentes without Gods word God abhorreth and abhorreth all good intents and good zeales which are without Gods worde for they are nothing else but playne Idolatry and woorshipping of false Gods c. ¶ Heere followe other heresies and errours collected by the Byshops out of the booke called the Reuelation of Antichrist with the places of the booke out of the which they were gathered annexed to the same 1. TO binde a man perpetually to any vowe of Religion is without doubt an errour fol. 19. Articles out of the booke called the reuelation of Antichrist The place of the booke called the Reuelation whence this Article is gathered is this as foloweth Whiche the Fathers did neither make nor keepe he meaneth vowes but with the libertie of the spirite binding no man perpetually to them For if they did without doubt they erred according to mans fragilitie 2 To say the constitutions of Religion are good because holy men did ordeyne them 2. article as Augustine Benedict Fraunces Dominicke and such other and to folow such examples of Fathers is to leaue the fayth fol. 19. The place of the article is this But they obiect the statutes and ordinances are good Holy men did make them The place annexed as Augustine Benedict Bernard Fraunces Dominicke and such other To this I aunswer That is euen it that Christ and the Apostles did meane that these works shuld be like to those things which are taught in the Gospell for that they call counterfeiting of the doctrine and priuily bringing in of sectes and heresies because they take only of the fathers examples of workes and leaue the faith c. 3 All morall diuines haue a wicked conscience full of scrupulositie 2. Pet. 2. fol. 3. 3. article Morall diuines be they whose doctrine and hope of saluation consisteth in morall vertues rather then in christian faith apprehending the free promises of God in Christ. And they that be such can neuer be certified in conscience of their saluation but alwayes be full of feare and scrupulositie S. Paule therefore sayeth It is therefore of faith that it might come by grace and y e promise might be firme and sure to the whole seede Rom. 4. Rom. 4. 4 Morall vertues as iustice temperance strength chastitie described by naturall reason maketh a Synagogue ◠article and corrupteth Christes fayth fol. 64. The place of this Article gathered out of the Reuelation is this So many he the Pope he meaneth corrupteth as he hath subdued and led vnder his lawes and imperie The place annexed And who is he in the world that is not subiect vnder him except they be infants or peraduenture some simple persons which are reserued by the inscrutable counsell and prouision of God O thou man of sinne O thou sonne of perdition O thou abhomination O thou corrupter O thou author of euill consciences O thou false maister of good consciences O thou enemie of faith and christen libertie who is able to rehearse yea or to comprehend in his mind the infinite waues of this monstrous * By this king he meaneth the king of 〈◊〉 which Daniell speaketh of 〈◊〉 the 8. chapter Kings euils If he had ordeined these his lawes in those workes of vertues that are commended in the ten precepts or else in such as the philosophers and naturall reason did describe as are iustice strength temperance chastitie mildnes truth goodnes and such other peraduenture they shoulde only haue made a Sinagoge or else haue ordeyned in the world a certaine ciuill iustice for through these also fayth should haue bene corrupted as it was amōgst the Iewes Howbeit nowe hee keepeth not himselfe within these boundes but runneth at riot and more at large raising infinite tempests of mischiefe entising and drawing vs to ceremonies and his owne fayned traditions and bindeth vs like asses and ignorant fooles yea and stockes vnto them c. 5 Christ tooke away all lawes and maketh vs free and at liberty and most of all he suppresseth all ceremonies fol. 65.63 5. article The place of this Article gathered out of the Reuelation is this Christ taking away all lawes to make vs free The place annexed and at libertie did most of all suppresse and disanull the ceremonies which did consist in places persons garmēts meates dayes and such other so that their vse shoulde be to all men most free and indifferent c. What he meaneth by taking away all lawes he declareth a little before saieng he hath not deliuered vs from the law but from the power violence
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
as we haue sayd before the deuil beleueth that God is God and that Iesus Christ hath here preached that he dyed was buryed and rose agayn Thus must we also beloue but this is not the fayth wherof speaketh the Gospell and S. Paul c. Of this fayth and what it is read before in the place of the 4 and 5. articles of this booke and of the 1. Article gathered out of the wicked Mammon and the 9. and 10. article of the Reuelation of Antichrist 28 He that doth good agaynst his will he doth euill fol. 56. 28. Article The place is this Aâ— good deedes which are not done by loue and good wil are sinne before God as saith S. Augustine The place answering 〈◊〉 the 〈◊〉 He that doth good against his wil doth euil albeit that he doth be good For that I do agaynst my wil I hate and wheÌ„ I hate the commaundement I hate also him that hath commaunded it c. 29 No man doth more then he is bound to do and therefore no man may make other partakers of theyr good workes fol. 59 â—â— Article The words be these The Prophet Esay sayth we are all as an vncleane thing and all our iustice is as it were a filthy cloth and therfore I can neuer maruell enough that many of the religious persons would make other partakers of theyr good workes Esay 64. â—â—osoeuer 〈◊〉 of 〈…〉 seeing that Christ sayth in the Gospell when ye haue done all those things which are coÌ„maunded you say we are vnprofitable seruantes we haue done but that which was our duety to doe For none can do to much None doth more then he is bound to doe but onely Iesus Christ which onely as sayth S. Peter neuer did sinne neither was there deceit found in his mouth hath done that he was not bound to doe and as the Prophet Esay sayth hath taken vpon him our infirmities and borne our sorrowes he was wounded for our offences smitten for our wickednesse by his stripes are we made whole c. 30 Christ hath gotten heauen by his passion but that right hath he no need of 30· Article but hath graunted it to all them that beleue in hys promises fol. 59 Read the place Iesus Christ possesseth the kingdome of heaueÌ„ by double right The doctrine of this article is found First because he is the sonne of god and very inheritor of his kingdome Secondly because he hath gotteÌ„ it by dis passion and death Of his second right he hath no neede and therfore he geueth it to all them that beleue and trust in him and in his promises 31 If God had promised vs heauen for our good woorkes 31. Article wee should euer be vnsure of our saluation fol. 59. 32 Be our sinnes neuer so great 32. Article that it seemeth impossible to vs to be saued yet without any doubt we must beleue to be saued fol. 59. The wordes out of the which these two articles be gathered are these If God had promised heauen vnto vs because of our workes we should euer then be vnsure of our saluation For we should neuer know how much The doctrine of these articles be as true as the Gospell nor how long we should labor to be saued should euer be in feare that we had done to litle and so we should neuer dye ioyfully But God would assure vs of heauen by his promise to the entent we should be certayne and sure for he is the trueth and cannot lye and also to the intent that we should haue trust and hope in him And notwithstanding that after the greatnes multitude of our sinnes it seeme to vs a thing impossible yet alwayes we must beleue it without any doubt because of his sure promise And who soeuer doth this he may ioyfully dye and abide the iudgement of god which els were intollerable Read more hereof before in the xi article taken out of the wicked Mammon 33. If thou loue thy wife because shee is thy wife that is no loue before God 33. Article A difference betweene carnaâ— loue spiritual loue yet in Matrimony both are necessary but thou shalt loue her because shee is thy sister in God fol. 83. The wordes be these Our Sauiour Christ hath commaunded nothing so straightly as to loue an other yea to loue our enemies also Then how much more shoulde the man wise loue together But there be but few that know how to loue the one the other as they ought to do If thou loue thy wife onely because she is thy wife and because she serueth and pleaseth thee after the flesh for beauty byrth riches and such like this is no loue before god Of such loue speaketh not S. Paule For suche loue is among harlots yea among brute beastes but thou shalt loue her because she is thy sister in the christen faith and because she is inheritour together with thee in the glory of God because ye serue together one God because ye haue receaued together one baptisme c. Thou shalt also loue her for her vertues as shamefastnes chastitie and diligence sadnes pacience temperance secrecy obedieÌ„ce and other godly vertues c. 34. It is nothing but all incredulitie to runne in pilgrimage and seeke God in one certayne places 34. Article which is like mightye in all places fol. 62. The matter of this article is euident to all indifferent learned iudgementes to be voyde of all doubt of heresie 35. Men should see that their children come to Churche to heare the sermon fol. 89. 35. Article The place of this article is this On the Festiuall dayes thou shalt bring thy children to the church to heare the sermon and when thou shalt come home What meaneth these men â—ow you to make this doctrine an heresie thou shalt ask them what they haue kept in memory of the sermon Thou shalt teach theÌ„ the Christian fayth Thou shalt admonish theÌ„ to liue well and to put all their hope and trust in God and rather to dye then to do any thing that is against the will of God And principally thou shalt learne them the contentes of the prayer of our Sauiour Christ called y e Pater noster that is to say how they haue an other father in heauen of whom thy must seeke for all goodnesse and without whom they can haue no good thing how that they may seeke nothing in all theyr workes and in all theyr intents but the honor of theyr heauenly father And how they must desire that this father would gouerne all that they doe or desire And how that they must submit all to his holy wil which cannot be but good c. Thou shalt buy them wholsome bookes as the holy Gospell the epistles of the holye Apostles yea both the new the old Testament that they may vnderstand and drinke of the sweet fountayne waters of
copy of the which answer I thought here next after the said Bull immediatly to exhibite to the christian reader that who so is disposed to conferre the one with the other hauing theÌ„ both at hand 〈◊〉 Pope â—â—scribed in 〈◊〉 colours may iudge the better of the whole matter cause and also may see the true Image of the Pope out of his paynted visour appeare in his owne perfect colours The answer now to the Bull here followeth IESVS Martinus Lutherus Christiano Lectori gratiam Christi in salutem aeternam FAma peruenit ad me Christiane Lector exijsse Bullam quandam aduersum me 〈◊〉 answer M. 〈◊〉 to the 〈◊〉 Bull 〈◊〉 Latin penè in omné terrá prius quam ad me in quem vnice fuerit cui maximè erat inferenda veniret Fortè quod noctis tenebrarum scilicet filia timult lucem vultus mei Hanc tamen ipsam noctuam vix tandem multum adiuuaÌ„tibus amicis in imagine sua datum est videre c. 〈…〉 vide 〈…〉 pag. â—65 ¶ Here followeth the same aunswer of Martin Luther agaynst the execrable Bull of Pope Leo in English MArtin Luther to the christiaÌ„ reader wisheth the grace of Christ to eternall saluation 〈◊〉 copy of 〈◊〉 Luthers â—â—swere to 〈◊〉 Bull of â—â—pe Leo â—nglishe I heard a fanie a farre of Christian reader that a certayne Bull was past out against me and sent almost ouer al the world before it came to me against whom it was especially directed to whoÌ„ most chiefly it appertained For what cause I cannot tell except peraduenture it was for that the sayd Bull like vnto a nightcrow and as a bird of darkenesse hatched in the night durst not flie in y e day nor abide to come in my sight Notwithstanding the said night foule after long tyme by helpe of friends was caught at length brought vnto me in his owne likenes to behold Which causeth me yet to be vncertaine what to thinke whether my papists do dally iest with me in setting out such famous libels without any name against me or whether in truth and earnest they play the mad men so against me at Rome or no. For first neither do I see here the stile as it is called nor y e processe of the court of Rome obserued And againe which maketh me more to doubt herein be brought condemned such articles which it is plaine and manifest to be most christian whereby it seemeth to me most like the said monster to be hatched by Iohn Eccius a man wholy compact and framed altogether of lies dissimulations errors heresies The said suspition this also partly confirmeth for that I heare it so bruted abroad that y e sayd Eccius is thought and sayd to be the Apostle of such a goodly Bull. And not vnlike when none could be more meet an Apostle for such an Apostleship then he And in deed I heard no lesse long since that a Bull was in working agaynst me at Rome partly by the workemanship of Eccius which because as the stile and composition therof declareth it displeased the good and learned men there was therefore differred and should haue bene suppressed But whatsoeuer the matter be it semeth to me not vnlike wheresoeuer this apostle Eccius beareth rule there to be the kingdom of Antichrist and all kind of madnes there to reigne In the meane tyme I will so deale that I wyll not seeme to beleue Pope Leo the x. with his learned cardinals to be the authors of this furious madnes which I doe not so much for the honor of the Sea of Rome as because I will not be puft vp to much with pride and seeme to my selfe as one worthy to suffer such so great so glorious things for the veritie of God For if it were so in deed that the bishop of Rome did so furiously rage against me who were then so happy before God as Luther to be condemned for so manifest a truth of such a proude Prelate Wherein what were more to be wished for of me then that I should neuer be absolued reconciled nor haue any part with that so doltish and vnlearned wicked and furious Antichrist Happy were that day happy were that death and to be receiued with all ioy and thankfulnes to God if it might be my happe at any tyme in such a cause as this is to be apprehended and to suffer death M. Luther thenketh himselfe not worthy to suffer in so good a cause But geue the honour of this cause vnto others and let this matter fynde his Martyr worthy for the same I for my sinnes am not worthy to come to that honour Let other men therfore thinke of these Romanists what they list Thus I thinke that whosoeuer was the author of this bull he is a very Antichrist and against Antichrist these thinges I write to redeeme the veritie of Christ so much as in me lieth which he laboreth to extinguish And first that he shall obtayne no part of his will in any thing agaynst me M. Luthers protestation here I protest before God and our Lord Iesu Ehrist and his holy angels and all the world that I disseÌ„t with all my hart from the condemnatioÌ„ of this bull which Bull I also do curse and execrate as an enemy a Churche robber and blasphemy against Christ the sonne of god our Lord. Amen Furthermore I hold defend and imbrace with the ful trust of my spirit those articles in the said Bul condemned and excommunicate Marke here how Luther recanteth and affirme that the same oughe to be holden of all faithful christians vnder paine of eternal malediction and that they are to be counted for Antichristes who so euer haue consented to the sayd Bull whom I also together with the spirit of all them which purely know do vtterly shun them according to the precept of our Lord Iesu Christ. Amen And let this stand for thy reuocation O Bulla verè Bullarum filia i. O thou Bull which art the very daughter of all vayne Bulla in Latin signifieth as much in English as a bubble in the water bubbles This my confession and protestation made for witnes whereof I take all them that shall read these presents before I proceed to defend declare these foresaid Articles I will first begin with certaine arguments for the confutation of the sayd Bull whereof the first I will take of the blind ignoraÌ„ce of this blockish Antichrist Titus 1. For the Apostle Peter so commandeth that we should be redy to render a reason of that faith and hope which is in vs. And the apostle Paule willeth a bishop to be mighty to exhort in souÌ„d doctrine to refute the gaynesayers And these thinges be they which now 3. yeres agoe I haue desired looked for out of Rome or from them which take part with Rome The Papistes will not abide the triall of the Scripture Which things
all other things be obstacles although they put not the same obstacles which the Sophisters vnderstande meaning onely of the actuall purpose of externall sinne I confesse therefore this article not only to be mine but also to be the article of the Catholike and Christian veritie and the Bull whych confesseth the same to be twise heretical impious and blasphemous with all them which folow the same Who litle regarding the sinne of incredulitie foolishly and madly doe holde that the obstacle is taken away if a man cease from suming although the vnbeleuer can thinke no good thyng But these things I haue discussed more at large in my bookes and wil more discusse if those prating Romanists dare at any time prooue their opinion and confute mine The 2. Article To denie that sinne remaineth in a childe after his Baptisme is as much as to tread downe Christ Paul together vnder fote The Answere I wold also require of them to shew the cause why this article is condemned if they were not so blinded in theyr fantasticall respects that they are not able to perceiue why they would haue this article condemned And yet I caÌ„not tell whether it be hereticall or erroneous And no maruel when as the condemners themselues cannot tell mee I hold therfore this article also by the Apostle Rom. 7. I my selfe in my minde do serue the law of God and in my flesh the lawe of sinne Heere the Apostle confesseth plainely of himselfe that in his flesh he serueth sinne And also 1. Cor. 1. Christ is made to vs of God our righteousnesse our wisedome sanctification and redemption And how then doeth he sanctified them that be sanctified already vnlesse it be as the Apoc. sayeth He that is holy let him be holy stil To be sanctified Rom. 7. is as much as to be purged froÌ„ sinne But what haue these our Respectiuists to do with the apostle Paule seeing they are the whole vniuersall Church â— Cor. 1. by whose authoritie Paule either standeth or falleth being but a member onely and a parte of the church â—poc 12. The Lorde rebuke thee Sathan and these thy Sathanicall papists The 3. Article The originall roote of sinne although no actuall sinne do followe stoppeth the soule departing out of the body from entrance into heauen 〈◊〉 answer 〈◊〉 M. 〈◊〉 the â— article The Answere As touching this matter I neuer defined any thing hetherto but largely probably I haue disputed hereof neither yet to this day am I fully certain what is done w t such a â—oule But our papists more blind then bussardes when they are nothing able to perceiue what cause thys Article hath worthely to be condeÌ„ned yet dare they take vpon theÌ„ to pronounce that which the whole vniuersal church is ignorant of I yet notw tstanding contemning this folish and fond condemnation aforsaid doe holde this article probably to be true For seing this original roote which I speake of is truly sin as I haue proued Rom. 7. Gal. 5. and seing that sin letteth a man from entring into heauen as it is written No polluted thing shal enter I suppose therefore that originall sinne wythholdeth a man from entring into heauen Nether do I any thing at al esteme the fantastical dreames of them whereby they extenuating original sinne doe call it only the paine of sinne and imperfections plainly against the manifest scriptures whiche call it sin and teach the same to be cured by grace which is the medicine of true and not of fained sinne The 4. Article Aunswere of M. Luther to the 4 article The imperfect charity of a man departing necessarily carieth with it great feare which of it selfe is enough to make the pain of Purgatorie and letteth the entrance into the kingdome of heauen The Answere This foloweth of the other going before which in lyke maner I did not determinately affirm although very probably I do yet holde the same asking before a dispensation after mine owne arbitrement euen in defiance of the Bul which is not able to bringe foorth any other probation but this We are the hiest powers in the Church yea we are the church it selfe Ergo we are the best learned most holiest ful of the holy Ghost which cannot erre although we stink like a filthy puddle to the whole worlde polluted with all kind of sinnes and drowned in ignoraÌ„ce But all these reasons preuaile nothing with me peraduenture they may w t them which feare least if my sentence should preuaile then purgatory should be taken out of the Popes hands then priests and religious men hauing lost their gainful offices of vexing of releasing I wold haue said of the dead The popes doctrine gaynfull to the purse shuld be pinched by the bellies and brought to penurye It was time therefore for their greedy auarice here to wake looke about and not to suffer these their friuolous opinions but yet very gainefull to be ouercome with truth and so to be ouerthrowen The 5. article Aunswere of M. Luther to to the 5. article Where they say penaunce standeth of three partes to wit contrition confession and satisfaction it is not founded in holy scripture nor in ancient holy and christian Doctours The aunswere This article in what respect it is condemed I do right well perceaue For the respect thereof is to greedye couetousnesse and therefore I know that the probation therof hath the like respecte which is this if this article wer true then men would geue nothing for satisfactioÌ„ and indulgences neither should we haue any more wherewith to vexe them with confessioÌ„s cases reserued restricted or ampliated for our gayne and so should we become beggers and gods seruice shoulde be minished in Uigils and Masses But it is wicked that Gods seruice shoulde be minished therfore Luther is an hereticke This consequent holdeth a respectu Bullae ad Papistas 1. From the Bull to the papists and contrariwise I beseech thee by the Lord Iesus whatsoeuer graue learned reader shalt read these thinges that thou wilt pardon this my leuitie and as it may seeme my childishnes For thou seest how I haue to do with such meÌ„ as be twise children and yet do brag themselues to be peeres and principall pillers of all men I assure you I know it most certaynly to be true that there be many and great gouernors of people whiche this so ridiculous and foolishe reason aboue recited hath moued to y e condemnation of my books Unlesse I perceiued with teares I speake it the anger of God sharpe and fierce agaynst vs in bringing vs vnder subiection of such effeminate children and such dregs of the earth and vile refuse of al other people of the whole world it would make â—e to burst for very griefe and sorrow My sentence is and hath bene this that that satisfaction whiche the keyes are able to dispence withall standeth not by the law of God For if it did then could
betweene Christs Martyrs that haue bene and the lyfe of Christians which now is y e fearfull kindes of torments or the violent assaultes of the tormenters in any quarrell of godlines if in peace and quietnes we are y t with euery small breath or winde of temptation we are blown away froÌ„ God so faynt harted w tout any resistaunce are caryed headlong into all kinde of wickednes mischiefe One singeth songes of loue an other watcheth all the night at dice some spend their life tyme day by day in hawking huÌ„ting some tipple so at tauerns that they come home reeling Others what soeuer desire of reuenge doth put into their heads that by and by they seek to put in practise Some gape after riches some swell with ambition some thinke they are borne for no other purpose but for pleasure and pastime All the world is full of iniury and periury nay rather it is so rare a thinge paciently to suffer iniuries done vnto â—s that except we haue y e sleight to doe iniury to other wee thinke our selues scarse men There is no loue almost nor Charitie among men neither is there any man that regardeth the good name or fame of his neighbour But amongst al the rest vnsatiable couetousnes and auarice so raigneth that no man almost is contented w t any tollerable estate of life either that wil prescribe himself any measure in hauing y t he possesseth or in proling for y e which he lacketh neuer quiet but alwayes toiling neuer satisfied but alwaies vnsatiable Whereby it so commeth that the mindes of Christen men being occupyed in suche worldly carks cares can scarsely find any vacant leisure to think vpon heauenly things and yet notwithstanding w t these mindes we will needes seeme Christians But nowe setting apart these complayntes spent in vayne we will prosecute our purposed story touching good W. Gardiner And first as coÌ„cerning his kinred he was of an honest stocke borne at Bristow The first bringing vp and trade of W. Gardiner a towne of Marchandise on the seacost of England honestly brought vp and by nature geuen vnto grauitie of a meane stature of body of a comelye pleasant countenance but in no part so excellent as in y e inward quallities of the mind which he alwayes from his childhood preserued without spot of reprehension Also his handsome and indifferent learning did not a litle commeÌ„d beautifie his other ornameÌ„ts When he grew vnto those yeares at which young men are accustomed to settle theyr minds to some kinde of life it happened y t he gaue himselfe to the trade of Marchandise vnder y t conduct guidyng of a certaine marchant of Bristow called M. Paget W. Gardiner folowed the trade of marchaundiâ—e by whoÌ„ he was at the last being of the age of xxvi yeares or therabout sent into Spayne and by chaunce the ship ariuing at Lishborne which is the chiefe Citie of Portugale he taryed there about his Marchandise where at the last he hauing gotten vnderstanding of the language and being accustomed to their maners became a profitable seruaÌ„t both vnto his maister others in such things as pertayned vnto the trade of that vocation Whereunto he did so applye himselfe that neuerthelesse he in that popish country reseruing still the religion of his owne country of England euer kept himself sound and vndefiled from the Portugals superstition There were also besides him diuers other good men in y e same Cittie The Godly disposed minde of W. Gardiner Neither did he lacke good books or the conference of good and honest men vnto whome he would oftentimes bewayle his imbecilitie and weakenes that he was neither sufficiently touched w t the hatred of his sinnes neither yet inflamed with the loue of godlines Whilest hee was there abiding it happened that there should be a solemne maryage A solemne mariage betweene the king of Portugals sonne and the Spanish kinges daughter in Portugale celebrate y e first day of September in the yeare abouesayd betweene two Princes to say the sonne of the king of Portugale the Spanishe K. his daughter The mariage daye being come there was great resort of the Nobility and Estates There lacked no Bishops with Miters nor Cardinals with their hats to set out this royall wedding To be short they weÌ„t forward to the wedding with great Pompe where a great concourse of people resorted some of good will some for seruice sake and some as the maner is to gaze and looke Great preparation of all parties was there throughout the whole Citie as in such cases is accustomed and all places were filled with mirth and gladnes In this great assembly of the whole kingdome William Gardiner who albeit he did not greatly esteeme such kind of spectacles yet being allured through the fame and report thereof was there also comming thether early in the morning to the intent he might haue the more oportunitie and better place to behold and see The houre being come they flocked into the church with great solemnitie and pompe the King first and then euery estate in order A Pâ—pishe celebration of a mariage The greater persons the more ceremonies were about them After all things were set in order they went forward to the celebrating of their Masse for that alone serueth for all purposes The Cardinall did execute with much singing and orgaine playing The people stood with great deuotion and silence praying looking kneeling and knocking their mindes being fully bent and set as it is the maner vppon the externall sacramente How greeuously these things did pricke and mooue this yong mans minde it can not be expressed partly to beholde the miserable absurditie of those things and partly to see the folly of the common people and not only of the common people The Godly zeale of W. Gardiner in seing the Idolatry of the people and the great disworship of God but specially to see the King himself and his Councell with so many sage and wise men as they seemed to be seduced with like Idolatry as the common people were In so much that it lacked very little but that he woulde euen that present day haue done some notable thing in the Kings sight and presence but that the great prease and throng that was about him letted that he could not come vnto the altar What neede many words when the ceremonies were ended he commeth home very sad and heauy in his minde in so much that all his fellowes marueiled greatly at him Who albeit vpon diuers coniectures they conceiued the cause of his sadnes notwithstanding they did not fully vnderstand that those matters so much troubled his godly mind neither yet did he declare it vnto any man but seeking solitarines secret places falling downe prostrate before God with manifold teares bewayled the neglecting of his dutie deliberating with himselfe how he might reuoke that people from their impietie and superstition In
of others First the Masse sayeth he is a most subtile and pernicious enemie against Christ and that double wayes namely against his Priesthode and against his sacrifice which he prooueth by this way For the Priesthoode of Christe sayeth he is an euerlasting Priesthoode and such an one as can not go to another But the Masse vtterly putteth him out of place as though he were dead for euer and so God were a lier which said that Christ should be a Priest for euer which briefly commeth vnto this Argument Fes That thing is not perpetuall nor standeth not alone which admitteth succession of other to do the same thing that was done before ti But the Masse Priests succeede after Christ doing the same sacrifice as they say which he did before no. Ergo the Masse Priests make Christs Priesthode not to be perpetuall Another Argument Ba All Priests eyther be after the order of Aaron or after the order of Melchisedech or after the order of the Apostles or after that spirituall sort whereof it is written Vos estis spirituale sacerdotium c. ro But our Masse Priests neither be after the order of Aaron Minor for that is to resume that which Christ hath abolished neither after the order of Melchisedech for that is peculiar only to Christ neither after the order of the Apostles for then should they be Ministers not Maisters not Priests but Preachers and which of the Apostles was euer named by the title of a Priest Againe neither are they after the generall sorte of the spirituall priesthoode For after that prerogatiue euery true Christian is a spirituall Priest as well as they offering vp spirituall not bodily sacrifice as prayers thankesgeuing obedience mortification of the bodie framed to the obedience of his commaundements co Ergo our Masse Priests are no Priests vnlesse it be after the order of the Priestes of Baal Conclusiâ— Secondlye The 〈◊〉 iniurious the sacrifiâ—â— or death 〈◊〉 Christ. Maior concerning the sacrifice of Christ aboue mentioned hee reasoneth in lyke manner whyche wee haue reduced in the waye of Argumente as followeth Da To reiterate a thing once done for the atteining or accomplishing of the end wherefore it was begon declareth the imperfection of the same thing before ri The Masse Priestes do reiterate the sacrifice of Christ once done for the end wherefore it was begonne that is Minor Conclusiâ—â— for propitiation and remission à poena culpa pro viuis pro defunctis j. Ergo Masse Priestes make the sacrifice of Christe to be vnperfect and so are they iniurious to the sacrifice of Christ. ¶ For the confirmation of the premisses marke heere Reader I beseech thee the Rubrike heere following written before the Masse of the fiue woundes in the Masse booke BOniface Bishop of Rome lay sicke and was like to die to whome our Lord sent the Archangell Raphael with the office of the Masse of the fiue woundes saying Rise and write this office and say it fiue times and thou shalt be restored to thy health immediately and what Priest soeuer shall say this office for himselfe or for any other that is sicke fiue times the person for whome it is sayde shall obteine health and grace and in the world to come if he continue in vertue life euerlasting And in whatsoeuer tribulation a man shall be in this life if he procure this office to be said fiue times for him of a Priest without doubt he shall be deliuered And if it be saide for the soule of the dead anone as it shall be saide and ended fiue times hys soule shall be rid from paines This hearing the Byshop he did erect himselfe vp in his bed coniuring the Aungell by the name of almighty God to tell him what he was and wherefore he came and that he should depart without doing him harme who aunswered that he was Raphaell the Archangell sent vnto him of God and that all the premisses were vndoubtedly true Then the sayde Boniface confirmed the said office of the fiue woundes by the Apostolike authoritie An other Argument against the Masse for that it is an hinderance to the true seruice of God The Masse is an hinderance to the true seruise of God and to the Godly life of 〈◊〉 Maior and to the godly life of men the declaration whereof is more at large by the saide Authour set out but briefly in fourme of Argument may thus be contracted Another Argument Da Whatsoeuer causeth or occasioneth a man to rest in outward seruing of God whose seruice should be all inward in spirit and veritie that hindreth the true seruice of God ti The Masse occasioneth a man to rest in outward seruing as in hearing seeing and saying Masse which be but outward senses of a man Minor and as they say meritorious ex opere operato etiam sine bono motu inteÌ„tionis si Ergo the Masse hindreth y e right true seruice of God Conclusio Another Argument proouing that Masse hindreth good life Di Upon the Masse riseth false hope and false remedie is promised to wicked liuers Maior For euill men hearing Masse in the morning vpoÌ„ hope therof take more securitie in doing al day what they list And such as haue in bibbing brauling tauerning swearing whoring dicing The Masse â—â—â—dereth â—ood lyfe carding committed wickednes to them the masse is set vp promising sufficient propitiation sacrifice remedy of body and soule for man and beast a poena culpa pro viuis mortuis Though they neuer hearde preaching neuer vsed praying neuer repented or how wicked so euer they haue bene yet if they come to the Church take holy bread and holy water and heare a Masse or finde a soule Priest vpon the remedie thereof then they thinke themselues discharged and good Catholicke men sa Upon what cause soeuer riseth false hope and false remedy is promised to wicked liuers Minor that hindreth good life mis. Ergo the Masse hindreth good life Conclusio Another Argument Da Where one thing is sufficient and serueth alone there all other helpes be neadeles thereunto Maior wherein it serueth ti The Masse as they say hath all serueth for all for by it commeth pardon for sinnes Minor by it commeth deliuerance from Hell and Purgatory by it commeth health for man and beast In summa the Masse is Mare bonorum c. si Ergo all other helpes else be needelesse hearing of Gods word Conclusio faith praying in spirit repenting preaching pietie and other helps to good life c. An other Argument proouing that the Masse is diuers and contrary from the institution of Christes Supper 1. CHrist ordeined his Supper to be a memoriall of his death and passion to be preached vntill he come The Masse is no memoriall thing of Christ remembred in the Sacrament but rather they make the Sacrament to be Christ himselfe offered and sacrificed for remission of
Christ to be now on earth but onely his diuine presence and touching his humanitie to bee in heauen we ought to confesse and beleeue the same But if we put a third presence of Christ that is corporally to bee present always in the sacrament of the aultar inuisibly according to your suppositions whereof S. Augustine maketh no mention at all in all his works you shal seeme to iudge that which S. Augustine did neuer comprehend Why quoth Watson S. Augustine in the place by me alledged maketh he not mention how S. Steuen beyng in this world saw Christ after his ascension It is true said Philpot but he saw Christ as the scripture telleth in the heauens beyng open standyng at the right hand of God the father Further to this Watson answered not Then the Prolocutor went about to furnish vp an answere to S. Augustine saying that he is not now in the world after that maner of bodily presence â— Weston but yet present for all that in his body To whom Philpot answered that the Prolocutor dyd grate much vpon this worde Secundum in S. Augustine Philpot replyeth to Weston which signifieth after the maner or in forme but he doth not answer to id quod which is that thyng or substance of Christ in the which Christ suffred arose and ascended into heauen in the which thing and substance he is in heauen and not on earth as S. Augustine in the place specified most clearely doth define To this nothing els beyng aunswered the Deane of Rochester proceeded in the maintenance of his argument The Deane of Rochester and read out of a booke of Annotations sundry authorities for the confirmation therof To the which Moreman who was appointed to answer him made no direct aunswer but bade him make an argument Moreman saying that maister Deane had recited many wordes of Doctors but he made not one argument Then said the Deane the authorities of the doctors by me rehersed be sufficient arguments to proue mine intent to the which my desire is to be answered of you But still Moreman cried make an argument to shift of the authoritie which he could not answer vnto After this y e Deane made this argument out of the institution of the sacrameÌ„t Do this in remembraunce of me and thus ye shall shew foorth the Lordes death vntill he come The sacrament is the remembrance of Christ Ergo Argument the sacrament is not very Christ for yet he is not come For these words Vntill he come do plainly signify the absence of Christes bodye Then the Prolocutor went about to shew that these wordes Vntill he come Weston answereth to the Argument Donec in Scripture M. Deanes questions did not import any absence of Christ on the earth by other places of scripture where Donec vntill was vsed in like sense but directly to the purpose he answered nothing In conclusioÌ„ the Deane fel to questioning with Moreman whether Christ did eate the Paschal lambe with hys disciples or no He answered Yea. Further he demanded whether he eate likewise the Sacrament with them as he did institute it Moreman aunswered Yea. Moreman affirmeth that Christ did eate his owne body Then he asked what he did eate and whether he eate his owne naturall body as they imagine it to be or no Which when Moreman had affirmed then said the Deane it is a great absurditie by you granted and so he sate downe Against this absurditie Philpot stood vp and argued Philpot. saying he could proue it by good reason deduced out of scripture that Christ eat not his owne natural body at the institution of the sacrament and the reason is this Ba Receiuing of Christes body hath a promise of remission of sinnes with it annexed Argument ro Christ eating the sacrament had no promise of remission of sinne co Ergo Christ in the Sacrament did not eate his owne body To this reason Moreman answered Moreman denieth the Sacramen to haue a promise of remission of sinnes annexed vnto it Philpot. deniyng the former part of the argumeÌ„t that the sacrament had a promise of remission of sinnes annexed vnto it Then Philpot shewed this to be the promise in the sacrament Which is geuen for you which is shed for you for the remission of sinnes But Moreman would not acknowledge that to be any promise so that he droue Philpot to the 6. of S. Iohn to vouch this saying with these words The bread which I will geue is my flesh which I will geue for the lyfe of the world Moreman aunswering nothing directly to this argument Harpesfield affirmeth that which his fellow denyed Harpsfield start vp to supply that which wanted in hys behalfe and thinking to haue answered Philpot confirmed more strongly his argumeÌ„t saying Ye mistake the promise which is annexed to the body of Christ in the Sacrament for it pertained not to Christ but to his Disciples to whom Christ said This is my body which is geuen for you and not for Christ hymselfe You haue sayd well for me quoth Philpot Philpot. for that is myne argument The promise of the body of Christ tooke no effect in Christ Ergo Christ eate not his owne body Then the prolocutor to shoulder out the matter sayd the argument was naught Weston also is contrary to Moreman For by the lyke argument he might go about to proue that Christ was not baptised because the remission of sinne which is annexed vnto Baptisme tooke no effect in Christ. To the which Philpot replied that like as Christ was baptised M. Philpots argument not soluted so he eate the sacrament but he tooke on hym Baptisme not that he had any neede thereof or that it tooke any effect in hym but as our maister to geue the church an example to folow him in the ministration of the sacrament and therby to exhibite vnto vs himselfe and not to geue himselfe to himselfe No more was said in this But afterward the Prolocutor demanded of Philpot whether he would argue against the naturall presence or no To whom he answered Yea if he would heare hys Argument without interruption and assigne one to aunswer him and not many which is a confusion to the OpponeÌ„t specially for him that was of an ill memory By this time y e night was come on wherfore the Prolocutor brake vp the disputatioÌ„ for that tyme and appointed Philpot to be the first that should begin the disputation the next day after The conuocatioÌ„ continued to the next day concernyng the presence of Christ in the sacrament ¶ The Acte of the fourth day M. Philpot not sâ—ffered by the Prolocutor to make his declaration ON the Wednesday the xxv of Octob. Ioh. Philpot as it was before appointed was redy to haue entred the disputation mynding first to haue made a certaine Oration and a true declaration in Latine of the matter of Christes presence which was
al and wilt thou offer him vp agayne dayly at thy pleasure Good intenâ— But thou wilt say thou doest it for a good inteÌ„t O sinck of sinne Oh child of perdition doest y u dreame therein of a good intent where thy conscience beareth thee witnes of Gods threatned wrath against thee How did Saule who for that hee disobeyed the worde of the Lorde for a good intent was throwne from his worldlye and temporall kingdome Shalt thou then that doest deface Gods honour and rob him of his right inherite the eternall and heauenly kingdome Wilt thou for a good intent dishonour God offend thy brother and daunger thy soule wherefore Christ hath shed his most precious bloud Wilt thou for a good intent plucke Christ out of heauen and make his death voyde and deface the triumph of his crosse by offering him vp dayly Wilt thou either for feare of death or hope of life denie and refuse thy God who enriched thy pouertie healed thy infirmitie and yeelded to thee his victory if thou couldest haue kept it Doest y u not consider that the threed of thy life hangeth vpon him that made thee who can as hys will is eyther twine it harder to last the longer or vntwine it againe to breake it the sooner Doest thou not then remember the saying of Dauid a notable King to teach thee a miserable wretch in his 104. Psalme where he sayth thus When thou takest away thy spirit oh Lord from men they die and are turned agayne to their dust Psal. 104. but when thou lettest thy breath go foorth they shall be made and thou shalt renue the face of the earth Remember the saying of Christ in hys Gospell Whosoeuer seeketh to saue his life shall lose it but whosoeuer will lose his life for my sake shall finde it And in the same place Whosoeuer loueth father or mother aboue me is not meete for me Math. 10. He that will follow me let him forsake hymselfe and take vp his crosse and follow me What crosse the crosse of infamy and shame Math. 16. of misery and pouerty of affliction and persecution for his names sake Let the oft falling of those heauenly showers pearce thy stony hart Let the two edged sword of Gods holy word there asunder the sinowes of worldly respects The crosse for Christes sake euen to the very marrow of thy carnall hart that thou mayest once againe forsake thy selfe and embrace Christ. And like as good subiects will not refuse to hazard all in the defence of their earthly and temporal Gouernour so flie not like a white liuered milkesop from the standing wherein thy chiefe captaine Christ hath set thee in array of this life Viriliter age confortetur cor tuum Psal. 26. sustine dominum Fight manfully come life come death the quarell is Gods and vndoubtedly the victory is ours But thou wilt say I will not breake vnitie What not the vnitie of Sathan and his members not the vnitie of darkenes Antichrist also hath his vnitie which is not to be kept the agreement of Antichrist and his adherents Nay thou deceauest thy selfe with the â—ond imagination of such an vnitie as is among the enemies of Christ. Were not the false Prophetes in an vnitie Were not Iosephes breâ—thren and Iacobs sonnes in an vnitie Were not the Heathen as the Amelechites the Phâ—resites and Iebusites in an vnitie Were not the Scribes and Phariseis in an vnitie Doth not King Dauid testifie Conuenerunt in vnum aduersus dominum Yea theeues murtherers conspiratours haue their vnitie But what vnitie Tully sayeth of amitie Amicitia non est nisi inter bonos But marke my friend yea friend if thou be not Gods enemie there is no vnitie but where Christ knitteth the knot among such as be his Yea be well assured that where his truth is resident there it is verified that he himselfe sayeth Non veni mittere pacem in terram sed gladium c. but to set one against another the sonne against the father and the daughter against the mother in lawe Deceaue not thy selfe therefore with the glittering and glorious name of vnitie The agreements of euill men is no vnitie but a conspiracie for Antichrist hath this vnity not yet in deede but in name The agreement of ill men is not an vnitie but a conspiracie Thou hast heard some threatnings some curses and some admonitions out of the scripture to those that loue themselues aboue Christ. Thou hast heard also the sharpe and biting words to those that denie him for loue of lyfe Math. 10. Sayth he not He that denieth me before men I will denie him before my father in heauen And to the same effect writeth Paule Heb. 6. Heb. 6. It is impossible sayth he that they which were once lightned and haue tasted of the heauenly gifte and were partakers of the holy Ghost and haue tasted of the good word of God if they fall and slide away crucifyeng to themselues the sonne of God afresh and making of him a mockingstocke should be renued againe by repentance Rom. 10. And againe saith he if wee shall willingly sinne after we haue receiued the knowledge of his truth there is no oblation left for sinne but the terrible expectation of iudgement and fire which shall deuoure the aduersaries Thus S. Paule writeth and this thou readest and doest thou not quake and tremble Well if these terrible and thundring threatnings can not sturre thee to cleaue vnto Christ and forsake the world yet let the sweete consolations and promises of the scriptures let the example of Christ and his Apostles holy Martyrs and Confessours encourage thee to take faster holde by Christ. Math. 5. Harken what he sayth Blessed are you when men reuile you Esa. 51. and persecute you for my sake reioyce and be glad for great is your reward in heauen for so persecuted they the Prophetes that were before you Heare what Esay the Prophet sayth Feare not the cursse of men be not afrayde of theyr blasphemies for woormes and mothes shall eate them vp like cloth and wooll but my righteousnes shall endure for euer and my sauing health from generation to generation What art thou then sayth he that fearest a mortall man the child of man which vadeth away like the flower and forgettest the Lord that made thee that spread out the heauens and laid the foundation of the earth I am thy Lorde thy God that make the sea to rage and be still Math. 10. whose name is the Lorde of hostes I shall put my word in thy mouth and defend thee with the turning of an hand And our Sauiour Christ saith to his Disciples They shall accuse you and bring you before Princes and Rulers for my names sake Luke 12. and some of you they shall persecute and kill but feare you not saith he nor care you not what you shall say Math. 10. for it is the spirit of your
within the Dioces of London as were married were diuorced from theyr liuings and commaunded to bring in their wiues within a fortnight that they might likewise be diuorced from them This the Byshop did of his owne power Upon the Tuesday in the same weeke being the 27. of February Gentlemen sent into Kent to be executed M. Rudston with certain others pardoned certayne Gentlemen of Kent were sente into Kent to be executed there Their names were these the two Mantels two Kneuets and Bret with these Maister Rudston also and certayne other were condemned and should haue bene executed but they had their pardon As touching the foresayde Maister Mantell the elder heere by the way is to be noted that as he was lead to execution and at his first casting vnder the Gallowes the rope brake Then they woulde haue had him recanted the trueth and receiued the sacrament of the aultar as they tearme it and then they sayd he should haue the Queenes pardon but Maister Mantell like a worthy Gentleman refused their serpentine counsell and chose rather to dye then to haue lyfe for dishonouring of God Moreouer as touching the sayid M. Mantell for that he was reported falsely to haue fallen from the constancie of his profession to cleare himselfe thereof and to reproue the sinister surmise of his recantation he wrote this briefe Apologie in purgation of himselfe the copie whereof you shall heare ¶ The Apologie of M. Mantell the elder PErceiuing that already certayne false reports are raysed of me concerning my aunsweres in the behalfe of my beliefe Math. 20. whiles I was prisoner in the Tower of London and considering how sore a matter it is to be an occasion of offence to any of those little ones that beleeue in Christ The beliefe of M. Mantell the elder â— haue thought it the duty of a Christian man as neare as I can with the truth to take away thys offence It pleased the Queenes Maiesty to send vnto me M. Doct. Bourne D. Bourne sent to M. Mantell vnto whome at the first meeting I acknowledged my fayth in all points to agree with the foure Creedes that is the common Creede the Creede of Nicene Quicunque vult and Te Deum laudamus Further as concerning confession and penaunce I declared that I could be contente to shewe vnto anye learned Minister of Christes Church any thing that troubled my conscience and of such a maÌ„ I would most willingly heare absolution pronounced Touching the Sacrament of the aulter as he termed it I sayd that I beleeued Christ to be there present as the holy Ghost ment when these words were written M. Mantell opposed in the Sacrament Hoc est corpus meum Further when this would not satisfye I desired him to consider that I was a condemned man to dye by a law and that it was more meeâ—e for me to seeke a readines and preparation to death And in so much as I dissented not from him in any article of the Christian fayth necessary to saluation I desired him for Gods sake no more to trouble me with such matters as whiche to beleeue is neyther saluation nor not to beleeue damnation He aunswered that if I dissented but in the least matter froÌ„ the catholick Church my soule was in great daunger therefore much more in thys great matter alleadging this text Qui offenderit in minimo factus est reus omnium He that offendeth in the least of these is gilty of them all Yea quoth I Verum est Math. 5. Iacob 2. ex hisce mandatis i. It is true of these commaundementes of God To this I desired him to consider that it was not my matter neither was I able in these matters to keepe disputation nor minded so to doe and therefore to take these few wordes for a full aunswere that I not onely in the matter of the sacrament but also in all other matters of Religion The Church Beleeue as the holy Catholicke Church of Christ grounded vpon the Prophetes and Apostles beleeueth But vppon this worde Church we agreed not for I tooke exceptionat the Antichristian Popish Church Then fell we in talke of the Masse wherein wee agreed not D. Bourne and M. Mantell disagree in the Masse for I both for the occasion of Idolatry and also the cleare subuersion of Christes institution thought it nought and he è coÌ„tra vppon certaine considerations supposed it good I founde fault that it was accounted a Sacrifice propiciatory for sinne and at certaine other applications of it But he sayde that it was not a propiciatory sacrifice for sinne for the death of Christ onely was the Sacrifice and this but a commemoration of the same Then I if ye thinke so certaine blasphemous collectes left out I could be content were it not for offending my poore brethren that beleeue in Christ which know not so muche to heare your Masse See quoth he howe vayne glory toucheth you Not so sir quoth I I am not now I thanke God in case to be vayne glorious Then I found further faulte with it that it was not a communion Yes sayth he one Priest saying Masse here Bourne maketh the Masse a communion and an other there and the third in an other place c. is a communion This agreeth scarcely with these words of Paule sayd I Non in melius sed in deterius conuenitis i. Ye come not after a better maner but after a worse Yea 1. Cor. 11. and it is a communion to said he when they come together Now draweth on the time quoth hee that I must depart from you to the Court to saye Masse before the Queene and must signifie vnto her in what case I finde you and me thinke I finde you sore seduced Then I sayd I pray you report the best for I trust you finde me not obstinate What shall I say are ye content to heare Masse Mantell neither obstinate nor stubborne and to receaue the sacrament in the Masse I beseeche you sayd I signifie vnto her Maiestie that I am neither obstinate nor stubburne for time and perswasion may altar me but as yet my coÌ„science is such that I can neither heare Masse nor receaue the sacrament after that sort Thus after certaine requestes made to the Queenes Maiestie concerning other matters he departed The next daye hee came to me agayne and brought with him S. Cyprians woorkes for so I had required him to doe the day before because I woulde see his sermon De mortalitate He had in thys booke turned in and interlyned certaine places both concerning the Church and the sacrament which he willed me to read I read as much as my time would serue and at his next coÌ„ming I sayd that I was wholy of Cypâ—ians mynd in the matter of the Sacrament Doctour Weston and Doctour Mallet came after to me whome I aunswered muche after that sorte as I did the other Doctour Weston brought in the place
not after Christ c. And thus much out of M. Sanders letter so much as remained thereof The residue because it was rent away I could not adioine hereunto NotwithstaÌ„ding by this alredy expressed it is sufficient to vnderstand how good was y e cause estate of this blessed child of god being prisoner for Christes cause Ann. 1555. February For y e defence wherof he wholy bestowed resigned himself in such sort as he forbad his wife to sue for his deliuery wheÌ„ other of his friends had by suite almost obtained it he discouraged them so that they did not folow their suite as by this letter following may appeare ¶ A letter of M. Saunders to his wife GRace mercy and peace in Iesus Christ our Lord. Entirely beloued wife euen as vnto mine owne soule and body so do I dayly in my harty prayer wish vnto you for I doo dayly twise at the least in this sort remember you And I do not doubt deare wife but that both I and you as we be written in the booke of life so we shall together enioy the same euerlastingly through the grace and mercy of God our deare father in hys sonne our Christ. And for this present life let vs wholy appoynt our selues to the will of our good God to glorifie him either by life or by death and euen that same mercifull Lord make vs worthy to honour him either way as pleaseth him Amen I am mery I thanke my God and my Christ 1. Tim. 4. in whome and through whome I shall I knowe be able to fight a good fight and finishe a good course and then receiue the crowne which is layde vp in store for me and all the true Soldiours of Christ. Wherefore wife let vs in the name of our God fight lustely to ouercome the flesh the deuil and the world What our harnesse and weapons be in this kind of fight looke the 6. vnto the Ephesians and pray pray pray I would that you make no suite for me in any wise M Saunders would haue no suite made for him Thanke you knowe whome for her most sweete and comfortable putting me in remembrance of my iourney whether I am passing God send vs all good speede and a ioyfull meeting I haue too fewe suche frends to further me in that iourney which is in deede the greatest friendship The blessing of God be with you all Amen A prisoner in the Lord Laurence Saunders This his constancie is sufficiently commended and declared by his valiant buckling with two mighty enemies Antichrist and death two enemies Antichrist and death To neither of these did he geue place but by suffering their malice got y e victory ouer them both One of the conflictes which he had with Antichrist hys members I haue gathered out of a letter of his own hand writing It was with Doctour Weston a man whome though I should prayse yet would all good and godly meÌ„ worthely disprayse Of this the said Laurence Saunders thus writeth in a letter which he sent to one of his frends which wrote to him to knowe what Doct. Weston dyd at the Marshalsey whereunto he thus aunswereth M. Weston came to conferre with M. Grimoald What he hath coÌ„cluded with him This Doct. Weston and M. Griâ—moald dyed both about the Coronation of Q. Elizabeth I know not I wish it may be to Gods glory Amen Amen M. Weston of his gentlenes visited me ofâ—red me frendship in his worldly wily sort c. I had not so much good maner as to take it at his haÌ„d for I said that I was well inough and ready cherefully to abide the extremity to keepe thereby a good coÌ„science You be a sleepe in sin said he I would awake quoth I and do not forget Vigilate orate i. Watch pray What church was there The church goeth not alwayes by number said he 30. yeres past What church was there quoth I in Helias time Ioane of Kent sayd he was of youre Church No quoth I we did coÌ„demne her as an heretick Who was of your Church sayd he 30. yeares past Such quoth I as that Romish Antichrist and his rabble haue reputed and condemned as heretickes Wicklife sayd he Thorpe Old castle c. Yea quoth I with many moe as storyes do tell The B. of Rome hath sayd he long tyme played a part in your tayling sermons but now be ye sure he must play another maner of part The more pitie quoth I and yet some coÌ„fort it is to see how that the best learned Winchesters booke De Vera Obedientia wisest holiest of you all haue heeretofore had him to play a part likewise in your sermoÌ„s writings though now to please the world you do turne with the weathercocke Did you euer said he heare me preach against the Bishop of Rome No quoth I for I neuer heard you preach But I trowe you haue ben no wiser then other c. with more about the Sacrament Pray pray God keepe your family blesse it What a blessed taste thys good man had of Gods holy spirit by diuers and sondry his letters may right wel appeare to him that is disposed to peruse the same What a blessed taste of M. Sanders had of christes comforts whereof certayne we haue here thought good the Lord willing to expresse first beginning with that whiche he wrote out of the Marshalsey to D. Cranmer Ridley and Latimer prisoners for the like cause of Christ in Oxford To the Archbishop Cranmer Bish. Ridley and M. Latimer being prisoned in Oxford IN my most humble wise I salute you most reuerend fathers in Christ Iesus our Lord M. Saunders writeth to D. Cranmer Ridley c. Coloss. 1. Immortall thanks and euerlasting prayses be geuen vnto that our father of mercies Whiche hath made vs meete to be pertakers of the inheritaunce of Saintes in light whiche hath deliuered vs from the power of darckenes and hath translated vs into the kingdome of his beloued Sonne by whome we haue redemption through his bloud c O most happy estate that in an vnspeakable wise our life is hid with Christ in God Coloss. 3. But whensoeuer Christ which is our life shall shew himselfe then shall we also appeare with him in glory In y e meane season as our sight is but in a glasse euen in a darcke speaking 1. Cor. 13. so wee walke in fayth not after outward appearaunce the which fayth although for want of outward appearaunce reason reputeth but as vaine yea the chosen of God do know the effect thereof to bring a more substanciall taste and liuely fruition of very felicitie and perfect blessednes then reason can reach or sences receaue By this fayth we haue in our profession all good thinges yea euen them whiche the eye hath not seene and the eare hath not heard neither hath entred the hart of man c. Esay 54. 1. Cor. 2. Then
heauier lumpe of this vile carkase ought therfore of nature to be more frayle then you yet sayth he The stouâ— bragges 〈◊〉 D. Pendlâ—â—ton at thâ— first begiâ—â—ning God geueth strength where feâ—â—blenes is confessed I will see the vttermost drop of this grease of mine molteÌ„ away the last gobbet of this flesh consumed to ashes before I wil forsake God and his truth Wherunto the other answering but litle wishing that almighty God woulde geue him more strength theÌ„ he presently felt in himselfe acknowledging his owne weaknes conseÌ„ted notwithstanding though it were somewhat fayntly to ioyne w t him in the profession of the Gospell so to go vp to London set forth the same wherupon they gaue ech other theyr haÌ„ds Now when they were come to London Lord what a great chaunge was there betwene these two persons The poore feeble faynt harted Saunders by the goodnes of almighty God taking hart of grace to him seking the same in humility boldly stoutly confirmed his flock out of the pulpit where his charge lay mightely beating down Antichrist lustely preached Christ his maister for the which he afterward suffered most willingly as is afore declared Wheras on the other side Pendleton the proud who as it appeared by the sequele had bene more stout in words Example how feebâ—â— man is 〈◊〉 himselfe without the Lord support him theÌ„ constant in deeds and a greater bragger then a good warrior folowed Peter so iustly in crackes howsoeuer he did in repentance which God onely knoweth that he came not so soone to London but he chauÌ„ged his tipet playd y e Apostata preaching in stede of sound doctrine nothing almost but errors lyes aduauncing Antichrist and ouerthrowing poore Christ with all his mayne so his former boldnes came to nothing vnlesse it were a contrarye key becomming of a faithfull pastour a false runnagate and of a true Preacher a sworne enemy of Gods euerlasting Testament to the great offence of his brethren the hurt of hys flock and the vtter vndoing with our Gods greater mercy of his owne soule Wherein are specially to be considered the deepe and maruellous iudgementes of God who as he can and doth make strong whome it pleaseth hym when he seeth his time most commonly such as appeare most feeblest euen so contrariwise throweth he downe other some seeme they neuer so stoute stand they neuer so much in theyr own conceites Wherefore let him that standeth take heed he fall not and let vs pray continually to almighty God though we haue fayth that he will helpe and encrease our faith that in him it may be made stroÌ„g which of it selfe is so weake that it is soone ouerthrowne Anno 1555. February This blessed man of God enduring long time in prisoÌ„ did not passe all his time in vnfruitfull idlenes but still froÌ„ time to time did visite his frendes as is sayd and especially his wife with many letters full of godly instruction consolatioÌ„ All which letters it shall not be greatly needful here to insert partly because they are to be found in the booke of letters partly because we enteÌ„d also if God will to prosecute the same more at large In the meane time it shall not be out of place here preseÌ„tly to coÌ„prehend certein of them as in order foloweth ¶ A letter sent to M. Farrar Bishop of S. Dauids Doctor Tailor M. Bradford and M. Philpot. A letter of M Saundeâ—s sent to B. Farrar D. Taylor M. Bradford and M. Pâ—ilpot 〈◊〉 8. GRace mercy and peace in Iesus Christ our Lord. c. Good fathers and deare brethren be thankefull vnto our most gracious God which hath preserued vs and shall I doubt not from blaspheming his blessed name yea not onely that but also ex ore Infantium Lactentium perficiet laudem c. i. Out of the mouthes of very babes and sucklinges shall be set forth his praise They offer vs forsooth our liberty pardon so that we will rise with them vnto that faith which we with them were fallen from Yea or no must be answered in hast They will not admit any need full circumstances but all as heretofore most detestable abhominable Rise with them we must vnto the vnity And pardon say I of me must not be so dearely purchased A pardon I desire for to liue with an vnclogged coÌ„science The Donatists say they sought for such singularitye but they were not meete to liue in a common wealth no more be you as you shall shortly vnderstand Wherefore away with him yea the time was named within thys seuen night There be 12. houres in the day Death shall be wellcome say I as being looked for long since and yet do iustice ye were best for Abels bloud cryed ye wot what The spirite of God be vpon you Iohn 11. God saue your honors Thus departed I from theÌ„ Pray pray Ah ah puer sum nescio loqui i. I am a childe I cannot speake My brother P. shall shew you more herein By him send me word what you haue done Fare ye well and pray pray I woulde gladly meet with my good brother Bradford on the backeside about 11. of the clock Before that time I cannot start out we haue such outwalkers but then will they be at dinner Yours as you know Laurence Saunders ¶ A Letter which L. Saunders did write to his wife and others of the faythfull after his condemnation to the fire written the last of Ianua 1555. out of the Counter in Breadstreete THe grace of Christ w t the coÌ„solation of the holy Ghost to the keeping of fayth and a good conscience coÌ„firme keep you for euer vessels to Gods glory A comforâ—â—ble letter â—f M. Saunders to his 〈◊〉 〈◊〉 of the 〈…〉 Amen Oh what worthy thanks can be geueÌ„ to our gracious God for his vnmeasurable mercies pleÌ„tifully poured vpoÌ„ vs And I most vnworthy wretch cannot but poure forth at this present eueÌ„ from the bottom of my hart the bewayling of my great ingratitude and vnkindnes towardes so gracious a good God and louing father I beseech you all as for my other many sinnes so especially for that sinne of my vnthankefulnesse craue pardon for me in your earnest prayers commendyng me to Goddes greate mercyes in Christ. To number these mercies in particular where to number the drops of water which are in the Sea the sandes on the shore the starres in the skie O my deare wife ye the rest of my frends reioyce with me I say reioyce w t thanksgeuing for this my present promotion The sweete comfort of 〈…〉 away 〈◊〉 feare of death from 〈…〉 in that I am made worthy to magnifye my God not onely in my life by my slow mouth vncircuÌ„cised lips bearing witnes vnto hys truth but also by my bloud to seale the same to the glory of my God and confirming of his true church And as
Iusticer spare of dyet sparer of words sparest of time In housekeping very liberall and sometime more free then his liuing would extend vnto Briefly of all those vertues and qualities required of S. Paul in a good B. in his epistle to Timothe I know not one in this good B. lacking He bare in countenauÌ„ce talke alwayes a certayn seuere graue grace which might peraduenture be wished sometimes to haue bene a little more populare and vulgarlike in him but he knewe what he had to doe best himselfe This by the way I thought to note for that there was once an honest Citizen to me not vnknowne which hauing in himselfe a certaine coÌ„flict of conscience came to his doore for couÌ„sell but being abashed at his austere behauior durst not come in but departed seking remedy of his trobled minde at other mens hands which he afterward by y e help of almighty God did finde obtayn Therefore in my iudgement such as are appointed made gouernours ouer y e flock of Christ to teach and instruct them ought so to frame their life maners Discretioâ— how minâ—â—sters and preacherâ— ought to behaue themseluâ—â— countenaunce and externall behauiour as neither they shew themselues to familiar light whereby to be brought in contempt nor in the other side agayn that they appeare more lofty and rigorous then appertayneth to the edifiyng of the simple flocke of Christ. Neuertheles as euery maÌ„ hath his peculiar gift wrought in him by nature so this disposition of fatherly grauitie in this man neither was excessiue neither did hee beare that personage which was in him without great consideratioÌ„ For it seemed to him peraduenture that this licencious and vnbrideled life of the common sorte ought to be chastened not onely with wordes and discipline but also with the graue and seuere countenaunce of good men After he had thus practised himself in this popular and common kinde of preaching at length and that not wythout the great profite of many he was called to preache before the kinges maiestie and soone after made Bishop of Gloucester by the kinges commaundement M. Hooâ—â—â— made Biâ—shop of Glocesteâ— and Worâ—cester In that office he continued two yeares and behaued himself so wel that his very enemies except it were for his good doings and sharpe correcting of sinne could finde no fault with hym and after that he was made Bishop of Worcester But I cannot tell what sinister vnlucky contention concerning the ordering and consecration of Bishops and of their apparell with suche other like trifles began to disturbe y e good lucky beginning of this godly byshop For notwithstanding that godly reformation of religion then begon in the church of England besides other ceremonies more ambitious then profitable or tending to edification they vsed to weare suche garmentes and apparrell as the popish Bishops were wont to doe first a Chymere Popish aâ—â—tyre vnder that a white Rochet then a Mathematicall cap wyth iiij angles deuiding the whole world into foure partes These trifles tending more to superstition theÌ„ otherwyse as he could neuer abide so in no wise could he be perswaded to weare them For this cause he made supplication to the kings maiestie most humbly desiring his highnes eyther to discharge him of the bishopricke or els to dispense with him for such ceremoniall orders Whose petition the kyng graunted immediately writyng his letter to the Archb. after this tenour ¶ The Kings letters or grant for the dispensation of Iohn Hooper elected B. of Gloucester written to the Archbishop of Caunterbury and other Bishops RIght reuerend father and right trusty and welbeloued wee greete you well Whereas we by the aduise of our Counsail haue called and chosen our right welbeloued and well worthy M Iohn Hooper professor of Diuinitie to be our B. of Glocester as well for his great knowledge deepe iudgement and long study both in the scriptures and other prophane learnyng as also for his good discretion ready vtteraunce and honest life for that kynd of vocation to the intent all our louing subiects which are in his sayd charge and elsewhere might by his sound and true doctrine learne the better their duety towards God theyr obedience towards vs and loue towards their neighbors from consecrating of whom we vnderstand you do stay because he would haue you omit and let passe certayne rites and ceremonies offensiue to his conscience wherby ye thynke you should fall in Premunire of lawes we haue thought good by the aduise aforesaid to dispense and discharge you of all maner of dangers penalties and forfaitures you should run and be in any maner of way by omitting any of the same And these our letters shall be your sufficient warrant and discharge therfore Yeuen vnder our signet at our Castell of Wyndsore the 5. of August the 4. yeare of our raigne Ed. Somerset W. Wiltshire W. North. W. Paget An. Wingfield N. Wootton Besides this letter of the kyng also the Earle of Warwicke which was afterward D. of Northumberland adioined his letter to the foresayd Archb. of Cant. to this purpose and effect that M. Hooper might not be burdened with the oth vsed then commonly in the consecratioÌ„ of bishops which was against his conscience as by the purport of the letter here is to be seene as followeth A letter of the Earle of Wâ—â—wicke to 〈◊〉 Archb. in the behalfe of M. Hooper AFter my most harty commendatioÌ„s to your grace these may be to desire the same that in such reasonable things wherein this bearer my L. elect of Glocester craueth to be borne withall at your hands you would with safe to shew him your graces fauour the rather at this my instaunce which thyng partly I haue taken in hand by the kyngs Maiesties owne motion The matter is wayed by his highnes none other but that your grace may facily condescend vnto The principal cause is that you would not charge this said bearer wiâ—h an oth burdenous to his conscience And so for lacke of tyme I commit your grace to the tuition of almighty God From Westm. the 23. of Iuly 1550. Your graces most assured louing friend I. Warwike ¶ Both this graunt of the King and also the Earles letters aforesayd notwithstandyng the bishops still stoode earnestly in the defence of the foresayd ceremonies sayeng it was but a small matter and that the fault was in the abuse of the thyngs and not in the thyngs themselues adding moreouer that he ought not to be so stubburne in so light a matter The kinges 〈◊〉 noâ— the Earles â—ould take 〈◊〉 Dâ—scorde 〈◊〉 rituall gâ—â—ments of 〈◊〉 M. Hooper 〈…〉 to the â—iâ—hops M Hooper â—â—â—pelled to preach before the 〈…〉 and that his wilfulnesse therein was not to be suffered To be short whilest both parties thus contended about this matter more then reason would in the meane tyme occasion was geuen as to the true Christians to lament so to the
smilingly he beheld the stake and preparation made for him M. 〈◊〉 broughâ— the 〈◊〉 Martyr which was neare vnto the great Elme tree ouer against the colledge of priestes where he was woont to preach The place round about the houses the bowes of the tree were replenished with people and in the chamber ouer the colledge gate stood the priests of the colledge Then kneeled he downe for as much as he could not bee suffred to speake vnto the people to prayer and beckened vnto him sixe or seuen times whom he knew wel to heare the said praier to make report therof in time to come pouryng teares vpon his shoulders in his bosome who gaue attentiue eares vnto the same the which prayer hee made vpon the whole Creede wherein he continued for the space of halfe an houre Now after he was somewhat entred into his prayer a boxe was brought and laid before him vpon a stoole with his pardon or at the least wise it was fained to be his pardon from the Queene if he would turne At the sight thereof he cried If you loue my soule away w t it if you loue my soule away with it The boxe being taken away Hooper â—seth the 〈…〉 the Lorde Shandoys saide Seeing there is no remedie dispatch quickely Master Hooper sayde Good my Lord I trust your Lordship wil geue me leaue to make an ende of my prayers Then said the Lorde Shandoys to sir Edmund Bridges his sonne which gaue eare before to maister Hoopers prayer at his request Edmond take heede that he do nothing els but pray if he doe tel me and I shall quickly dispatche hym Whiles this talke was there stepped one or two in vncalled whych hearde hym speake these woordes folowing LOrde sayd he I am hell but thou art heauen I am swill and a sinke of sinne but thou art a gratious God and a mercifull redemer Hoopers 〈◊〉 Haue mercy therefore vpon me most miserable and wretched offender after thy great mercy and accordinge to thine inestimable goodnesse Thou that art ascended into heauen receiue me hel to be partaker of thy ioyes where thou sittest in equal glory wyth thy father For well knowest thou Lorde wherefore I am come hither to suffer and why the wicked doe persecute thys thy poore seruant not for my sinnes and transgressions committed against thee but because I will not allowe their wicked doings to the contaminating of thy bloude and to the deniall of the knowledge of thy truth wherewith it did please thee by thy holy spirit to instruct me the which with as much diligence as a pore wretch might being thereto called I haue set foorth to thy glorye And well seest thou my Lord and God what terrible paines and cruell torments be prepared for thy creature such Lord as without thy strength none is able to beare or paciently to passe But al things that are impossible with man are possible with thee Therefore strengthen mee of thy goodnesse that in the fire I breake not the rules of pacience or els asswage the terrour of the paines as shall seeme most to thy glory As soone as the Mayor had espied these menne whyche made report of the former wordes they were commanded away and could not be suffered to heare any more Prayer being done M. Hooper â—â—ndreâ—â—eth himselfe to 〈…〉 he prepared himself to the stake and put off his hostesse gowne and deliuered it to the sheriffes requiring them to see it restored vnto the owner and put off the rest of his geare vnto his doublet and his hose wherin he would haue burned But the Sheriffes woulde not permit that such was their greedinesse vnto whose pleasures good man he very obediently submitted him selfe and his doublet hose and peticote were taken off Then being in hys shirt he tooke a poynt from his hose him selfe trussed hys shirt betweene his legges where he had a pound of gunne pouder in a bladder and vnder each arme the like quantitie deliuered him by the Garde So desiring the people to say the Lordes prayer with him and to pray for hym who performed it with teares during the time of his paines he went vp to the stake Now when he was at the stake three yrons made to binde him to the stake were brought one for his necke an other for his middle and the thirde for his legges But he refusing them said ye haue no neede thus to trouble your selues For I doubt not but God will geue strength sufficient to abide the extremitie of the fire w tout bands notwithstanding suspecting the frailty and weakenesse of the flesh but hauing assured confidence in Gods strength I am content ye doe as ye shall thinke good So the hoope of yron prepared for hys middle M. Hooper bound to the stake was brought whych being made somewhat too shorte for hys belly was swolne by imprisonment he shranke and put in his belly w t his hand vntil it was fastened and when they offered to haue bound his necke his legs wyth the other two hoopes of yron he vtterly refused them would haue none saying I am wel assured I shall not trouble you Thus being ready he looked vpon the people of whom he might be wel sene for he was both tal and stoode also on an high stoole and behelde rounde about him The weeping of the people at M. Hoopers burning and in euery corner there was nothing to be seene but weeping and sorowful people Then lifting vp his eyes and handes vnto heauen he praied to himselfe By and by hee that was appointed to make the fire came to him and did aske him forgeuenesse Of whom he asked why he should forgeue hym saying He forgeueth his executionâ—â— that he knewe neuer any offence he had committed against him Oh sir said the maÌ„ I am appoynted to make y e â—ire Therein said M. Hooper thou doest nothing offend me God forgeue thee thy sinnes doe thine office I pray thee Then the Reedes were cast vp and he receiued two bundels of them in hys owne handes embraced them kissed them and put vnder either arme one of them and shewed with his hand how the rest shoulde be bestowed and poynted to the place where any did lacke Anone commandement was geuen that fire should be set too and so it was Fire put to M. Hooper But because there were put to no fewer greene fagots then two horses could carry vpon their backs it kindled not by and by and was a prety while also before it tooke the Reedes vppon the fagottes At length it burned aboute him but the winde hauing full strength in that place it was also a lowring a cold morning it blew the flame from him so that he was in a maner no more but touched by the fire The burning of M. Iohn Hooper Bishop at Glocester An. 1555. Februarie 9. Within a space after a few dry fagottes were brought and a newe fire kindeled wyth fagottes for
with you Here Weston began to aske Bradford of his imprisonment and condemnation and so Bradford told him altogether how he had bene handled Whereat Weston seemed to wonder yea in playne wordes he sayd that Bradford had bene handled otherwise theÌ„ he had geueÌ„ cause so shewed Bradford how that my Lord of Bath reported that he had deserued a Benefite at the Queenes hande and at all the Counsell In this kinde of talke they spent an houre almost and so as one weery Bradford arose vp and Weston called to the Keeper and before him he bad Bradford be of good coÌ„fort and sayd that he was out of all perill of death Keeper Syr quoth the keeper but it is in euers mannes mouth that he shall dye to morow West Wherat Weston seemed halfe amazed and sayde hee would go say EueÌ„song before the Queene The vayâ—â— promiseâ— Weston speake to her in his behalfe But it is to be thought that the queene had almost supped at that preseÌ„t for it was past 6 of the clocke Brad. Before the Keeper Bradforde tolde Weston agayne that still he was one man and euen as he was at the first and till he should see matter to teach his conscience the coÌ„trary he sayd he must needes so continue Keeper The keeper desired Bradford to harken to maister Doctors counsell and prayd M. Doctour to be good vnto him and so after they had dronke together M. Doct. with most gentle wordes tooke his leaue for 3. dayes Now when he was gone the Keeper tolde Bradford that Mayster Doctour spake openly how that he sawe no cause why they should burne him Whiche sentence for the ambiguity of the meaning made him somewhat sory least he had behaued himselfe in any thing wherin he had gathered any conformablenes to them in theyr doctrine whyche God knoweth sayeth Bradforde I neuer as yet did God our father blesse vs as his children and keepe vs from all euill for euer Amen ¶ An other talke or conference betwene M. Bradford and Doctour Weston VPon the fifth day of April came M. Doctor Weston to the Counter about two of the clocke in the afternoone An other talke or conferencâ— betweene M. Bradfoâ—â— Doctoâ—â— Weston D. Weston withstandeth the Monkes comming into Weâ—â—â—minster who excused himselfe for being so long absent partlye by sicknes partly for that Doctour Pendleton tolde him that he would come vnto him and partly for that quoth he I withstood certayne Monkes whiche woulde haue come agayne into Westminster telling him moreouer howe that the Pope was dead also declared vnto him how he had spoken to the Queene in his behalfe and howe that death was not neare vnto him Weston Last of all he excused himselfe for not aunswering his argumentes agaynst Transubstantiation because my comming to day quoth he was more by fortune then of purpose Brad. I woulde gladly M. Doctor if it please you see your aunsweres to my argumentes Bradford argumenâ— not aunswered West Why you haue remeÌ„bred some thing what I spake to you when I was last with you Brad. No Syr. I neuer called them in maner to mynde sythen that tyme as well because I hoped you woulde haue written them as also for that they seemed not to be so materiall West In good fayth I can not see any other or better way for you then for to submit your self to the iudgement of the Church Brad. Mary so will I Syr if it so be by the church you vnderstand Christes Church West The Papists will not haue the church 〈◊〉 Lo you take vpon you to iudge the Church Brad No sir that do I not in taking vpon me to discerne I do not iudge the Church West Yes that you do and make it inuisible Brad. I do neither West Why who can see your Church Brad. Those Syr that haue spirituall eies wherwith they might haue discerned Christes visible conuersation here vpon earth The churche 〈◊〉 but 〈…〉 Vnity Antiquitye Câ—â—â—ent 〈◊〉 Antiquitye Consent as well 〈◊〉 the 〈…〉 as to Christes Church West Nay Christes Church hath three tokens that all meÌ„ may looke well vpon namely vnity antiquity consent Brad. These three may be as wel in euil as in good as wel in sin as in vertue as well in the deuils church as in gods church As for ensample Idolatry amongst the Israelites had all those three Chrysostome telleth plainely as you well know that the church is well known TantuÌ„modo per scripturas alonely by the scriptures West In good fayth you make your Church inuisible wheÌ„ you will haue it knowne alonely by the scriptures Brad. No Sir the Scriptures doe playnely set forth to vs the church that all meÌ„ may well enough therby know her if they liâ—t to looke West The Church is like a Tower or towne vpon a hill that all men may see Brad. True Syr all menne that be not blinde Uisible enough is the church but mens blindnes is great Impute not therfore to the Church 〈◊〉 the 〈◊〉 is 〈…〉 commeth in 〈◊〉 with his Antiquitye The church iâ— tyed to no place â—ut to the word that which is to be imputed to mens blindnes West Where was your Churche fourtye yeares agoe or where is it now except in a corner of Germany Brad. Forsoothe Syr the Churche of Christ is dispersed and not tyed to this or that place but to the word of God so that where it is there is Gods Churche if it be truely taught West Loe is not this to make the church inuisible poynt me out a Realme a hundred yeres past which mainteined your doctrine Brad. Syr if you will or would wel marke the state of the Church before Christes coÌ„ming The church is not alwaâ—s to be poynted out by realmes countries The Church in Helias 〈◊〉 was 〈…〉 with it now as S. Paule and Peter willeth vs I thinke you woulde not looke for such shewes of the Churche to be made as to poynt it by Realmes You know that in Helias time both in Israell and els where Gods Church was not poyntable therfore cryed he out that he was left alone West No mary did not God say that there was 7000. whiche had not bowed theyr knees to Baal Loe then 7000. shew me seuen thowsande a hundred yeares agoe of your Religion Brad. Syr these 7000. were not knowne to men for then Helias would not haue sayde that he had bene left alone And it is plain enough by that which the text hath namely that God saith Reliqui mihi I haue reserued to me 7000. Marke that it sayth God saw the Church 〈…〉 himselfe did not 〈◊〉 so is 〈◊〉 God had reserued to hymselfe to his owne knowledge as I doubt not but a hundreth yeres agoe God had his 7000. in his proper places though men knew not therof West Well Mayster Bradford I will not make your case worse then for transubstantiation although I know that we agree not in other matters
in the supper of Christ which the Sacramente of the aultar as the Papists call it and vse it doth vtterly ouerthrow is a true and very presēce of whole Christ God and man to the fayth of the receiuer but not to the stander by looker vpon as it is a true very presence of bread wine to the sences of men to beleue this I saye will not serue and therfore as an herericke I am condemned and shal be burned whereof I aske God hartily mercy that I do no more reioyce then I do hauing so great cause as to be an instrument wherein it may please my deare Lorde God and Sauiour to suffer For albeit mo manifold sinnes euen sithen I came into prison haue deserued at the handes of God not onely this tēporal but also eternall fire in hell much more then my former sinful life which y e Lord pardō for his Christes sake as I knowe he of his mercy hath done neuer will lay mine iniquities to my charge to condēnation so great is his goodnes praised therfore be his holy name althogh I say my manifold and greeuous late sinnes haue deserued most iustly all the tyranny that mā or deuill can do vnto me and therfore I confesse that the Lorde is iust that his iudgements be true and deserued on my behalfe yet y e Bishoppes and Prelates do not persecute them in me but Christ himselfe his worde his trueth and Religion And therfore I haue great cause yea most great cause to reioice that euer I was borne and hetherto kept of the Lord that by my death which is deserued for my sinnes it pleaseth y e heauenly father to glorifie his name to testifie hys truth to confirme his veritie to repugne his aduersaries Oh good God and mercifull father forgeue my great vnthākfulnes especially herein And you my dearely beloued for the Lord Iesu Christes sake I humbly and hartily in his bowels bloude do now for my last Vale and farewell in this present lyfe beseeche you and euerye of you that you will consider this worke of the Lord accordingly First by me to be admonished to beware of hipocrisie and carnall securitie professe not the Gospell with tongue and lippes onely but in hart veritie frame and fashion your liues accordingly beware Gods name be not euill spoken of and the Gospell lesse regarded by your conuersation God forgeue me that I haue not so hartily professed it as I shoulde haue done but haue sought much my selfe therein The Gospell is a new doctrine to the old man it is new wyne and therfore cannot be put in old bottels without more great hurt thē good wine to the bottels If we will talke with y e Lorde we must put of our shoes and carnall affections if wee will heare the voyce of the Lorde we must wash our garmentes and be holy if we will be Christes disciples wee must deny our selues take vp our crosse and follow Christ we cannot serue two maysters If we seeke Christs kingdome we must also seeke for the righteousnes thereof Christian profession requireth Christian conuersation To this petition Let thy kingdome come we must ioyne Thy will be done done on earth as it is in heauen If wee will not be doers of the worde but hearers of it onely we sore deceiue our selues If wee heare the gospell and loue it not we declare our selues to be but fooles and builders vpon the sand The Lordes spirite hateth fayning deceitfulnes the Lord abhorreth if we come to him wee must beware that we come not with a double hart for then may chance that God will aunswere vs according to the blocke which is in our heart and so we shall deceiue our selues and others To fayth see y t we couple a good conscience least wee make a shipwracke Fayth would be coupled euer with a good conscience To the Lord we must come with fear and reuerence If we will be gospellers we must be Christes if we be Christes we must crucifie our flesh with the lustes and concupiscences therof if we wil be vnder grace sinne must not beare rule in vs. We may not come to the Lord and draw nigh to him with our lips and leaue our hartes els where least the Lordes wrath waxe hot He exhorteth to repentance and he take from vs the good remayning In no case can y e kingdome of Christ approch to them that repent not Therfore my dearely beloued let vs repent and be hartily sory y t we haue so carnally so hipocritically so couetously so vaynegloriously professed the gospell For all these I confesse my selfe to the glory of God that he may couer mine offences in the day of iudgement Let the anger plagues of God most iustly fallen vpon vs be applyed to euery one of our desertes that from the bottome of our hartes euery of vs may say It is I Lord that haue sinned agaynst thee it is my hipocrisie my vaynglory my couetousnes vncleanes carnalitie securitie idlenes vnthankfulnes selfeloue Our sinnes prouoke persecutiō and such like which haue deserued the taking away of our good king of thy word and true religion of thy good ministers by exile prisonmēt and death it is my wickednes that causeth successe and increase of authoritie and peace to thine enemies Oh be mercifull be mercifull vnto vs. He exhorteth to pray how to pray with repentance Turne to vs agayne O Lorde of hostes turne vs vnto thee correct vs but not in thy furie least we be consumed in thyne anger chastice vs not in thy wrathful displeasure reproue vs not but in the middest of thine anger remember thy mercy For if thou marke what is done amisse who shall be able to abide it But with thee is mercifulnes that thou mightest be worshipped Oh then be mercifull vnto vs y t we might truely worship thee Helpe vs for the glorye of thy name be mercifull vnto our sinnes for they are great O heale vs and help vs for thine honor Let not the wicked people say where is their God c. On this sort my right dearely beloued let vs hartilye bewayle our sinnes repent vs of our former euil life hartily and earnestly purpose to amēd our lyues in all things continually watch in prayer diligently and reuerently attend heare and reade the holy scriptures labour after our vocation to amend our brethren Praying hearing reading the holy scriptures Let vs reproue the workes of darckenes Let vs flee frō al Idolatrye Let vs abhorre the Antichristiā and romish rotten seruice detest the popishe Masse abrenounce their Romishe God prepare our selues to the crosse be obedient to all that be in authoritie in all thinges that be not agaynst God and his word for then aunswere with the Apostles It is more meete to obey God then man Howbeit neuer for any thinge resiste Obedience to magistrates in all that is not agaynst Gods word
the Lordes wrath waxed hoat so doth it vnto vs. So that there is no remedye but that for it is better late to turne then neuer to turne wee confesse our faultes euen from the bottome of our hartes with harty repentaunce which God worke in vs all for his mercyes sake we runne vnto the Lord our God which is exorable mercifull sory for the euil poured out vpon vs and crie out vnto him with Daniel saying we haue sinned we haue sinned grieuously oh lord God agaynst thy maiesty He exhorteth to repentaunce and prayer and to bewayle our sinnes before the Lord our God we haue heaped iniquitye vpon iniquity the measure of our transgressions floweth ouer so that iust is thy vengeaunce and wrath fallen vpon vs. For wee are very miserable we haue contemned thy longe suffering wee haue not harkened to thy voyce When thou hast called vs by Preachers we hardened our hartes and therefore now deserue that they send thy curse hereupon to harden our hartes also that we should henceforth haue eyes and see not eares and heare not hartes and vnderstand not leaste wee shoulde conuert and be saued Oh be mercifull vnto vs spare vs good Lord and all thy people whom thou hast dearely bought Let not thine enemies triumph altogether and alwayes agaynst thee for then will they be puft vppe Looke downe and beholde the pittyfull complayntes of the poore let the sorowefull sighing of the simple come in thy fighte and bee not angry with vs for euer Turne vs oh Lorde GOD of hostes vnto thee and turne thee vnto vs that thou mayest be iustified in thy sweete sentences and ouercome whē thou are iudged as now thou art of our aduersaryes For they say where is theyr God Can God deliuer them now Canne theyr Gospell serue them Oh Lord howe long for the glorye of thy name and for thy honors sake in the bowels and bloud of Iesus Christ we humbly beseech thee come and help vs for we are very miserable On this sort I say dearely beloued let vs publickely and priuately bewayle our sinnes but so that hereto we ioyne ceasing from wilfulnesse sinne of purpose for els the Lord heareth not our prayers as Deuid sayth And in S. Iohn it is written The prayers o◠sinners be not hearde The impenitent sinners God heareth not Nowe impenitent are they which purpose not to amend theyr liues As for example not only such which folow still theyr pleasures vncleannes carnality but those also which for feare or fauor of men doe agaynst theyr conscience to consent to the Romish ragges and resort to the rotten Religion Romish rages rotten religion communicating in Seruice ceremonies wyth the Papistes thereby declaring themselues to loue more the worlde then God to feare man more then Christ to dread more the losse of temporall things then of spirituall in whom it is euident the loue of God abideth not For he that loueth the world hath not Gods loue abiding in him sayth Saynt Iohn therefore my deare hartes and deare agayne in the Lord remember what you haue professed Christes Religion and name and the renouncyng of the Deuill Sinne and the world Remember that before yee learned A. B. C. your lesson was Christes crosse Forgette not that Christ will haue no Disciples but such as will promise to deny thēselues take vp their crosse marke The A. B. C. of the Christians beginneth with Christes Crosse. take it vppe and folowe him and not the multitude custome c. Consider for Gods sake that if wee gather not with Christe wee scatter abroade What should it profite a man to winne the whole worlde and loose his owne soule We must not forget that this life is a wildernesse and not a Paradise here is not our home we are now in warrefare we must needes fight or els be taken prisoners Of all thinges we haue in this life we shall cary nothing with vs. If Christ be our Captayne we must follow him as souldiours If we keepe company with him in affliction we shal be sure of his society in glory If we forsake not him he will neuer forsake vs. If we confesse him he will confesse vs but if we deny him he will deny vs. If we be ashamed of him he will bee ashamed of vs. Wherefore as he forsooke his father and heauen all thinges to come to vs They neuer lose that follow Christ. so let vs forsake all thinges and come to him being sure and most certayne that we shall not lose thereby Your children shall finde and feele it double yea treble whatsoeuer you loose for the Lordes sake and you shall finde and feele peace of conscience and frēdship with God which is more worth then all the goodes of the world My dearely be loued therefore for the Lordes sake consider these thinges which now I write vnto you of loue for my Vale last farewell for euer in this present life Turne to the Lord repent you your euill and vnthankefull life declare repentaunce by the fruites take time while you haue it come to the Lord whiles he calleth you run into his lappe whiles his armes be open to embrace you seeke him whiles he may be found call vpon him whiles time is conuenient forsake and flie from all euill both in religion He exhorteth to amendement in religion and conuuersation and in the rest of your life and conuersation Let your light so shine before men that they maye see your woorkes and prayse God in the day of his visitation Oh come agayne come agayne you straunge children and I will receiue you sayeth the Lorde Conuert and turne to me and I will turne vnto you Why wyll ye needes perish As sure as I liue sweareth the Lorde I will not your death turne therefore vnto me Can a woman forgette the childe of her wombe If she should yet will I not forget you saith the Lod your God I am he I am he which put away your sinnes for mine owne sake The Lord watcheth to performe his worde doublewise O then deare frendes turne I saye vnto your dearest father Cast not these his sweete and louing wordes to the grounde and at your tayle for the Lord watcheth on his word to performe it which is in two sortes to them that lay it vp in theyr hartes and beleue it will he pay all and eternall ioy and comfort But to thē that cast it at theyr backes and will forget it to them I say will he poure out indignation and eternall shame Wherefore I hartely yet once more beseech and pray you and euery of you not to contemne this poore and simple exhortation which nowe out of prison I make vnto you or rather the Lord by me Loth would I be a witnesse agaynst you in the last day Bradford must be a witnes in the last day to them that reiect his coūsaile as of truth I must be if ye repent not
this life Rom â— are not to bee compared to the ioyes of the lyfe prepared for you You knowe the way to heauen is not the wide way of the worlde Math. â— whiche windeth to the deuill but it is a strayte waye which fewe walke in For fewe liue Godlye in Christ Iesu 2. Tim â— 2. Cor. â— Math. â— fewe regarde the lyfe to come fewe remember the daye of iudgement few remember howe Christ will denye them before his father that do deny him here few consider that Christ will be ashamed of them in the last day whiche are ashamed of his truth and true seruice few cast their accountes what wil be layed to theyr charge in the day of vengeance few regard the condemnation of theyr owne consciences in doing that which inwardly they disalow few loue god better then theyr goodes But I trust yet you are of this fewe my dearely beloued I trust you be of that little flocke which shall enherite the kingdome of heaueÌ„ I trust you are the mourners and lamenters 〈◊〉 10. which shal be comforted with comfort whyche neuer shall be taken from you if you nowe repent your former euilles if nowe you striue agaynst the euilles that are in you if now you continue to call vpon God if nowe you defile not your bodyes with any Idolatrous seruice 〈◊〉 4. vsed in the Antichristian Churches if you molest not the good spirite of God which is geuen you as a gage of eternall redemption a counseller and Mayster to lead you into all trueth whiche good spirite I beseeche the Father of mercye to geue to vs all for his deare sonnes sake Iesus Christ our Lorde to whome I commend you all and to the worde of his grace Actes 10. which is able to helpe you all and saue you all that beleue it folow it and serue GOD therafter And of this I would ye were all certayne that all the heares of your heads are numbred Math. 10. Math. spanâ— 1. Psalm 1â—4 Psalm 31. Pet. 5. so that not one of them shall perishe neither shall any man or deuill be able to attempt any thing much lesse to do any thing to you or any of you before your heauenly father which loueth you most tenderly shall geue them leaue and when he hath geuen them leaue they shall go no further then he will nor keepe you in trouble any longer then he will Therefore cast on him all your care for he is carefull for you Onely study to please hym and to keepe your consciences cleane your bodyes pure from the Idolatrous seruice whiche nowe euery where is vsed and GOD will maruellouslye and mercifully defend and comfort you which thing he doe for his holy names sake in Christ our Lord. Amen * To his dearely beloued in Christ Erkinalde Rawlins and his wife GOd our deare and moste mercyfull Father thorough Christ be with you my good Brother and Sister as with his children for euer and in all thinges so guide you with his holy spirite the leader of his people as may bee to his glory and your owne euerlasting ioy and comfort in him Amen Because I haue oftentimes receiued from either of you comfort corporall for the which I beseeche the Lorde as to make me thankefull so to recompence you both now eternally I can not but goe about Lord help hereto for thy mercyes sake to write some thing for your comfort spiritually My dearely beloued looke not vppon these dayes and the afflictions of the same here with vs 〈◊〉 of 〈◊〉 to 〈◊〉 godly 〈◊〉 ioyfull the 〈…〉 simplye as they seeme vnto you that is as dismall dayes and dayes of Gods vengeaunce but rather as lucky dayes and dayes of Gods fatherlye kindenesse towardes you and suche as you be that is toward such as repent theyr sinnes and euill life paste and earnestly purpose to amende walking not after the will of the world and most part of men for the preseruation of theyr pelfe whiche will they nill they they shall leaue sooner or later and to whome or howe it shall be vsed they know not In deede to suche as walke in theyr wickednesse and winde on with the worlde this tyme is a tyme of wrath and vengeaunce and theyr beginning of sorrowe is but nowe because they contemne the Phisicke of theyr father whiche by this purging time and cleansing dayes would worke theyr weale whiche they will nor Clensing dayes and because they will not haue Gods blessing which both wayes he hath offered vnto them by prosperity and aduersity Gods 〈◊〉 not to 〈◊〉 refused therefore it shall be kepte farre enough from them As when the sicke man will no kinde of Phisicke at the handes of the Phisition he is lefte alone and so the malady encreaseth and destroyeth him at the length To such men in deed these dayes are and should be dolefull dayes dayes of woe and weeping because theyr damnation draweth nigh But vnto such as be penitent and are desirous to liue after the Lordes wil among whom I do not onely count you but as far as a man may iudge I know ye are vnto such I say 〈…〉 receaâ—ed with 〈◊〉 this time is and should be comfortable For first now your father chastiseth you and me for our sinnes for the which if he would haue destroyed vs then woulde hee haue letten vs alone and left vs to our selues in nothyng to take to hart his fatherly visitation which here it pleaseth him to worke presently because else where he wyll not remember our transgressions as Paule writeth He chastiseth vs in this world least with the world we should perishe Therefore my deare hartes call to minde your sinnes to lament them God punisheth not twise for one thing and to aske mercye for them in hys sight and withall vndoubtedly beleue to obteyne pardon and assured forgeuenesse of the same for twise the Lord punisheth not for one thing So that I saye first wee haue cause to reioyce for these dayes because our father suffereth vs not to lye in Iesabels bed sleeping in our owne sinnes and security but as mindefull on vs doth correct vs as his children Whereby we may be certayne that we be no bastardes but children for he chastiseth euery childe whom he receiueth Difference betweene bastards and children So that they which are not partakers of his chastising or that contemne it declare themselues to be bastardes and not children as I know ye are which as ye are chastised so do ye take it to hart accordingly And therefore be glad my deare hartes and folkes knowing certaynelye euen by these visitatioÌ„s of the Lord that ye are his deare elect children whose faultes your father doth visite with the rodde of correction but his mercy will he neuer take away from vs. Amen Secondly ye haue cause to reioyce for these dayes because they are dayes of triall wherein not onely ye your selues but also the worlde shall
the cognisaunce of the Lorde of hostes This cognisaunce of the Lorde standeth not in forked cappes The Lordes cognisaunce standeth not in forked caps c. but in suffering for the Lordes sake typettes shauen crownes or such other baggage and Antichristian pelfe but in suffering for the Lordes sake The world shall hate you sayth Christ. Loe â—here is the Cognisaunce and Badge of Goddes children The world shall hate you Reioyce therefore my dearely beloued reioyce that God doth thus vouchsafe to beginne to conforme you and make you like to Christ. By the tryall of these dayes yee are occasioned more to repent more to pray more to contemn this world more to desire life euerlasting more to be holy for holy is the end wherefore God doth afflict vs and so to come to Gods companye Whych thing because we can not doe as long as this body is as it is therfore by the dore of death we must enter with Christ into eternall life and immortality of soule and body whiche God of his mercy send shortly for our Sauiour Iesus Christes sake Amen ¶ To Maystres A. Worcup THe euerlasting peace of Christ be more and more liuely felte in our hartes Another letter of M. Bradford to Mistres Warcup by the operation of the holy ghost now and for euer Amen Although I knowe it bee more then needeth to write anye thing vnto you good Sister being as I doubt not you be diligently exercised in readinge of the Scriptures in meditating of the same and in harty prayer to GOD for the helpe of his holy Spirite to haue the sense and feeling especially of the comfortes you reade in Gods sweete booke yet hauinge such oportunity and knowing not whether hereafter I shall euer haue the like as this bringer can declare I thought good in few wordes to take my farewell in writinge because otherwise I canne not And nowe me thinkes I haue doone it For what else canne I or shoulde I saye vnto you my dearely beloued in the Lorde but farewell Farewell deare Sister farewell howbeit in the Lorde our Lord I say farewell In him shall you farewell Bradford 〈◊〉 farewell Maâ—stres Warcup so much the better by howe muche in your selfe you fare euill and shall fare euill When I speake of your selfe I meane also this worlde thys life and all thinges properly perteining to this life In them as you looke not for your welfare so be not dismayed when accordingly you shall not feele it To the Lord our GOD to the Lambe our Christ which hath borne our sinnes on his backe is our Mediatour for euer do I send you In him looke for welfare and that without all wauering because of his owne goodnesse and truth which our euilles and vntrueth can not take away Not that therefore I would haue you to flatter your selfe in any euill or vnbeliefe but that I woulde comfort you that they should not dismay you Yours is our Christ wholy Christ is wholy 〈◊〉 with all that euer hath yours I say he is with all that euer he hath Is not this welfare trow you MouÌ„taynes shall moue and the earth shall fall before you finde it otherwise say that liar Sathan what he list Therefore good Sister farewell and be mery in the Lorde bee mery I say for you haue good cause If your welfare ioy and saluation hanged vpon any other thing then onely Gods mercy truth then might you well be sad heauy and stand in a doubt but in that it hangeth onely vpon these two tel Sathan he lyeth How to aunswere Sathan when he moueth vs to doubâ—â— Gods 〈◊〉 How to looke vpoâ— Christ. How to looke 〈◊〉 our selueâ— In case oâ— iustificatiâ—â— let no 〈◊〉 looke vpoâ— himself 〈◊〉 onely vpâ—â— the goodâ—â—â— of God iâ— Christ. wheÌ„ he would you to stand in a mammering by causing you to caste your eyes which onely in this case should be set on Christ your sweet Sauior on your selfe In some part in deede looke on your selfe on your fayth on your loue obedience c. to wake you vp from security to stirre you vp to diligence in doing the thinges apperteyning to your vocation but when you would be at peace with God and haue true consolation in your conscience altogether looke vpon the goodnes of God in Christ. Thinke on this commaundement which precedeth all other that you must haue no other Gods but the Lord Iehouah which is your Lord God the which he could not be if that he did not pardon your sinnes in very deede Remember that Christ commaundeth you to call him father for the same intent And hereto call to minde all the benefites of God hitherto shewed vpon you and so shall you fele in very deede that which I wish vnto you now and pray you to wish vnto me Farewell or welfare in the Lord Iesus with whom he graunt vs shortlye to meete as his children for his name and mercies sake to our eternall welfare Amen ¶ To mine owne deare brother M. Laurence Saunders prisoner in the Marshalsee MY good brother I beseech our good and gracious Father alwayes to coÌ„tinue his gracious fauor loue towards vs by vs as by instruments of his grace to work his glory the coÌ„fusion of his aduersaryes A letter of M. Bradford to M. Sauâ—â—ders Ex ore infantium lactentium fundet laudem ad destruendum inimicum c. Amen 1. Out of the mouth of infantes and babes he will shew forth his prayse to destroy the enemy c. I haue perused your letters to my selfe and haue read them to others For aunswere whereof if I should write what Doctor Taylor and Mayster Philpot doe thinke then must I say that they thinke the Salt sent vnto vs by your * This frieâ—â— moued 〈◊〉 to 〈◊〉 to the Paâ—pistes artâ—â—cles with this condâ—â—tion so 〈◊〉 as they 〈◊〉 agaynst Gods word being in deede cleane coâ—â—trary to 〈◊〉 and yet shortly 〈◊〉 he valiantâ—â— suffred death for refusing 〈◊〉 same Psal. 54. Psalm 36 Psalm 3â— Math. 10. 1. Cor 10 2. Pet. 1. Nahum â— frende is vnseasonable And in deede I thinke they both will declare it hartely if they shoulde come before them As forme if you woulde knowe what I thinke my good and most deare brother Laurence because I am so sinnefull and so conspurcate the Lord knoweth I lye not with many greuous sinnes which I hope are washed away Sanguine Christi nostri I neither canne nor woulde bee consulted withall but as a sypher in Agrime How be it to tell you how and what I minde take this for a summe I pray GOD in no case I may seeke my selfe and in deede I thankâ— GOD therefore I purpose it not Quod reliquum est Domino Deo meo committo spero in illum quod ipse faciet iuxta hoc Iacta in Dominum curam c. Omnis cura vestra coniecta sit in illum c. Reuela Domino
viam tuam spera c. Sperantem in Domino misericordia circundabit i. That which remayneth I commit to my Lord God and I trust in him that he will doe according to this Cast thy care on the Lord. c Cast all your care vpon him c. Reueale vnto the Lord thy way and trust c. Who that trusteth in the Lord mercy shall compasse him about I didde not nor do not knowe but by your Letters quod cras wee shall come coram nobis Mine owne heart stick still to dabitur vobis Fidelis enim est Dominus dabit in tentatione euentum quo possumus sufferre Nouit Dominus pios é tentatione â—ripere c. O vtinam pius ego essem Nouit Dominus in die tribulationis sperantes in se. c. i. It shall be geuen you c. For the Lorde is faythfull He will in tentation make away that ye may be able to beare it The Lord knoweth how to rid out of tentation the godly c. O woulde God I were godly The Lord knoweth howe to deliuer out of tentation suche as trust in him c. I canne noâ— thinke that they will offer any kinde of indifferent or meane conditioÌ„s for if we wil not adorare bestiaÌ„ we neuer shal be deliuered but agaynst theyr will thinke I God our father gracious Lord make perfecte the good he hath begunne in vs. Faciet miâ—â—â—ter charissime frater quem in intimis visceribus habeo ad conuiueÌ„dum commoriendum O si tecum essem Hee will doe it my brother my deare brother whom I haue in my inward bowels to liue and dye with O if I were with you Pray for me mine owne hart roote in the Lord. For euer your owne Iohn Bradford ¶ An other Letter to Mayster Laurence Saunders GOds sweete peace in Christ be with you my good brother in the Lord Iesus and with al your concaptiues Amen I was letted this morning from musing on that whiche I was purposed to haue thought on by reason of you agaynst whome I saw my selfe guilty of negligence euen in this poynt that I would not write I should say that I had not written vnto you as yet therefore out of hande in maner I prepared my selfe to purge my selfe hereof not that I will go about to excuse my faulte for that were more to loade me but by asking both GOD and you pardon to get it no more layed to my charge Now then as I was thus purposing and partly doyng commeth there one with a letter from you for the which as I haue cause to thanke GOD and you howbeit not so that you should thinke I geue not the whole to God so I see my selfe more blame worthy for this long holding my peace Howbeit good brother in this I haue geuen a demonstration to you to behold my negligence in all other thinges and especially in praying for you M. Bradford 〈…〉 and for the Churche of GOD which for my sinnes and hypocrisy hypocrisye in deede euen in this writing GOD deliuer me â—rom it haue deserued to be punished Iust is God for we haue deserued all kindes of plagues at his handes but yet mercifull is he that will on thys wyse chastise vs wyth this world ne cum mundo condemnemur i. That we should not be condemned with the worlde He might otherwyse haue punished vs I meane he might haue for other causes cast vs in prison me especially then for his Gospell and wordes sake Praysed therefore be his name whiche voucheth vs worthye this honour Ah good GOD forgeue vs our sinnes and worke by this thy fatherly correction on vs on me especially affectually to loue thee and thy Christ and with ioyfulnesse vnto the end to carry thy Crosse through thicke and thinne Alwayes set before our eyes not this gallowes on earth if we will sticke to thee but the gallowes in Hell if wee denye thee and swarue from that we haue professed Ah good Brother if I could alwaies haue GOD his Maiestye mercy heauen hell c. before mine eyes then should I obdurare as Paul writeth of Moses Heb. 11. Obdurauit inquit perinde quasi vidisset eum qui est inuisibilis i. He endured sayth he as he that saw him which is inuisible Pray for me as I know you doe and geue thankes also for In Domino spero 〈◊〉 22. non nutabo Si ambulauero per vallem vmbrae mortis non timâ—bo quia tu Domine mecum es c. Amen i. In the Lord I trust I shall not wauer If I walk by the valley of the shadowe of death I will not feare for thou art with me O Lorde I thinke we shall be shortly called forth for now legem habent secundum legem c. otherwise will they not reason with vs and I thinke theyr shootanker will be to haue vs to subscribe The which thing if we doe though with this condition so farre as the thing subscribed to repugneth not agaynst Gods worde yet thys will be offensiue Therefore let vs vadere planè and so sanè I meane let vs all confesse that we are no chaungelings but reipsa are the same we were in religion and therefore can not subscribe except we wil dissemble both with God our selues and the world Haec tibi scribo frater mi charissime in Domino Iam legam tuam EpistolaÌ„ i. These things I write to you deare brother in the Lord. Now I will read your Epistle 1. Iohn 13. Ah brother that I had practicam tecum scientiam in vite illa quam pingis roga Dominum vt ita verè sentiam Amen i. The practical vnderstanding with you in that vine whiche you describe Pray the Lorde that I may so thinke in deed God make me thankefull for you Salutant te omnes concaptiui gratias Domino pro te agunâ— idem tu facies pro nobis ores vt c. i. All our felow prisoners salute you geue thankes to God for you The same do you for vs pray that c. Your brother in the Lord Iesus to liue and dye with you Iohn Bradford ¶ To my deare Fathers D. Cranmer D. Ridley and D. Latimer IEsus Emanuell My deare fathers in the Lord I beseech GOD our sweete Father through Christ An other letter of M. Bradford to D. Cranmer D. Ridley and D. Latimer to make perfect the good hee hath begunne in vs all Amen I had thought that euery of your staues had stande nexte the dore but now it is otherwise perceiued Our deare Brother Rogers hath broken the I se valiauntly and as this day I thinke or to morow at the vttermost harty Hooper sincere Saunders and trusty Taylour end theyr course and receiue theyr crowne The nexte am I whiche hourely looke for the porter to open me the gates after them to enter into the desired rest GOD forgeue me mine vnthankefulnesse for this exceeding great mercy that amongest
â—ay of your bodies families children substance pouertie life c. Which things if you would consider a while wyth inwarde eyes as you beholde them with outwarde then perhaps you should finde more ease Doe not you now by the inward sense perceiue that you must part froÌ„ all these and all other commodities in the worlde Tell me then haue not you this commoditie by your crosse to learne to loath and leaue the worlde and to long for and desire an other world where is perpetuity You ought of your own head and free will to haue according to your profession in baptisme forsaken the worlde and all earthly things vsing the world as though you vsed it not Your hart only sette vpon your hourde in heauen or els you coulde neuer be Christes true disciples that is be saued and be where he is And trowe you my good heartes in the Lorde trowe you I say that this is no commoditie by this crosse to be compelled hereto that you might assuredly enioy with the Lord endles glory Howe now doth God as it were fatherly pull you by the eares to remeÌ„ber your former offences concerning these things al other things that repentance and remission might ensue Howe doth God nowe compell you to call vpon him and to be earnest in prayer Are these no commodities Doth not the scripture say that God doth correct vs in the worlde because we shall not be damned with the worlde That God chasteneth euery one whome he loueth that the ende of this correction shall be ioy and holinesse Doeth not the Scripture saye That they are happie that suffer for righteousnesse sake as you nowe doe that the glory and spirite of God is vpon them that as you are nowe made like vnto Christ in suffering so shall you be made like him in raigning Doeth not the Scripture say that you are nowe going the high and right way to heauen that your suffering is Christes suffering My dearly beloued what greater commodities then these can a godly heart desire Therefore ye are commaunded to reioyce and be glad when ye suffer as now ye doe for through the goodnesse of God great shal be your reward Where Forsooth on earth first for your children for now they are in Gods mere and immediate protection Neuer was father so careful for his children as Gods is for yours presently Gods blessing which is more woorth then all the world you leaue in dede to your children Though all your prouidence for theÌ„ shuld be pulled away yet God is not poore he hath promised to prouide for them moste fatherly 〈◊〉 55. Cast thy burthen vppon me sayth he and I will beare it Do you therfore cast them and commend them vnto God your father and doubt not that he will die in your dette He neuer yet was found vnfaithfull 〈◊〉 37. and he wil not nowe begin with you The good mans seede shal not go a begging his bread for he wil shew mercy vpon thousands of the posterity of them that feaâ—e him Care of children to be left to Gods prouidence Therfore as I sayd Gods reward first vpon earth shal be felt by your children euen corporally and so also vpon you if God see it more for your coÌ„moditie at the least inwardly you shal feele it by quietnes and comfort of conscience and secondly after this life you shal find it so plentifully as the eye hath not seene the eare hath not hard the heart cannot conceiue how great glorious Gods reward wil be vpon your bodies much more vpon your soules God open our eies to see and feele this in deede Then shall we thinke the crosse which is a meane hereto to be commodious Then shal we thanke God that he would chastice vs. Then shal we say with Dauid Happie am I that thou hast punished me for before I went astray but nowe I keepe thy lawes This that we may doe in deede my dearely beloued let vs first know y t our crosse commeth from God Secondly 4 Thinges to be considered of all men that be vnder the crosse that it coÌ„meth from God as a father that is to our weale and good Therefore let vs thirdly cal to minde our sinnes and aske pardone Whereto let vs fourthly looke for helpe certainly at Gods hand in his good time helpe I â—ay such as shall make most to Gods glory and to the comfort and commodity of our soules bodies eternally This if we certainely conceiue then will there issue out of vs heartie thankes geuing which God requireth as a most precious sacrifice That we may all through Christ offer this let vs vse earnest prayer to our God and deare father who blesse vs keepe vs and comforte vs vnder his sweete crosse for euer Amen Amen My deare hearts if I could any way comfort you you should be sure therof though my life lay thereon but now I must do as I may because I cannot as I would Oh y t it would please our deare father shortly to bring vs where we shoulde neuer depart but enioy continually the blessed fruition of his heauenly presence pray pray that it maye speedely come to passe pray To morrow I will send vnto you to know your estate send me word what are the chiefest things they charge you withall From the Counter By your brother in the Lord Iohn Bradford ¶ To Maistresse Hall prisoner in Newgate and readye to make aunswer before her aduersaries OVr most mercifull God and father through Christ Iesus our Lord and Sauiour be merciful vnto vs An other letter of M. Bradford to Mistres Hall Math. 5. and make perfect the good he hath begon in vs vnto the end Amen My deare Sister reioyce in the Lord reioyce be glad I say be mery and thankefull not onely because Christ so commaundeth vs but also because our state wherein we are presently requireth no lesse for we are the Lordes witnesses God the father hath vouched safe to chose vs amongst many to witnesse and testifie that Christ his sonne is kyng that his word is true Christ our Sauiour for his loues sake towards vs will haue vs to beare record that he is no vsurper nor deceiuer of the people but gods Embassadour Prophet and Messias so that of all dignities vpon earth this is the highest Greater honor had not his Prophets Apostles The bloud of Martyrs standeth for the verity of Christ agaynst the world Saâ—haÌ„ who would suppresse the same nor dearest friends then to beare witnesse with Christ as we now do The world followyng the counsaile of their Sire Sathan would gladly condemne Christ and his veritie but lo the Lord hath chosen vs to be his champions to let this As stout soldiours therefore let vs stand to our maister who is with vs and standeth on our right hand that we shall not be much mooued if we hope and hang on his meâ—cy he is so faythfull and true that he wil neuer
religion set vp amongest vs agayne but come away come away as the Angell crieth from amongst them in their idolatrous seruice Apoca. 18. lest you be partakers of their iniquitie Harken to your preachers as the Thessalonians did to Paule that is conferre their sayings with the scriptures if they sound not thereafter the morning light shall not shyne vpon them Esay 8. Vse much and hearty prayer for the spirite of wisedome knowledge humblenes meekenes sobrietie and repentaunce which we haue great need of because our sinnes haue thus prouoked the Lordes anger against vs but let vs beare his anger and acknowledge our faultes with bitter teares and sorowfull sighes and doubtles he will be mercifull to vs after his wonted mercy The which thyng he vouchsafe to do for his holy names sake in Christ Iesu our Lord to whome with the father and the holy ghost be all honour glory prayse and euerlastyng thankes from this tyme forth for euermore Amen Out of prison by yours in the Lord to commaund Iohn Bradford ¶ A letter to M. George Eaton ALmighty God our heauenly Father recompence aboundantly into your bosome my dearely beloued here and eternally A letter aâ— M. Bradford to M. George Eaton the good which froÌ„ him by you I haue continually receiued sithen my comming into prison Otherwyse can I neuer be able to requite your louing kindnesse here then by praying for you and after this lyfe by witnessing your fayth declared to me by your fruits wheÌ„ we shall come and appeare together before the throne of our Sauiour Iesus Christ whether I thanke God I am euen now a goyng euer looking when officers wyll come satisfie the precept of the Prelates wherof though I can not complayne because I haue iustly deserued an hundreth thousand deaths at gods hands by reason of my sinnes yet I may and must reioyce because the Prâ—lates do not persecute in me myne iniquities but Christ Iesus his veritie so that they persecute not me they hate not me but they persecute Christ they hate Christ. And because they can do hym no hurt for he sitteth in heauen The Prelates persecute and hate the Martirs not for their iniquities but for hatred of Christ of his veritye in them and laugheth them and their deuises to scorne as one day they shall feele therfore they turne their rage vpoÌ„ his poore sheepe as Herode their father did vpon the infants Math. 2. Great cause therefore haue I to reioyce that my dere Sauiour Christ wil vouchsafe amongst many to chuse me to be a vessel of grace to suffer in me which haue deserued so often iustly to suffer for my sinnes that I might be most assured I shall be a vessell of honour in whom he will be glorified Therfore my right deare brother in the Lord reioice with me geue thankes for me and cease not to pray that God for his mercies sake would make perfect the good he hath begun in me And as for the doctrine which I haue professed and preached I do confesse vnto you in writing as to the whole world I shortly shall by gods grace in suffering Iohn Bradford geueth testimony of his doctrine that it is the very true doctrine of Iesus Christ of his Church of his Prophets Apostles and all good men so that if an Angell should come from heauen and preach otherwise the same were accursed Therefore wauer not deare hart in the Lord but be confirmed in it and as your vocation requireth wheÌ„ God so will confesse it though it be perillous so to do The end shall euidently shew an other maner of pleasure for so doyng then tong can tell Bee diligent in prayer and watch therein Use reuerent readyng of Gods worde Set the shortnesse of this tyme before your eyes and let not the eternitie that is to come depart out of your memory Practise in doing that you learne by reading and hearing Decline from euill and pursue good Remember them that be in bondes especially for the Lordes cause as members of your body and fellow heires of grace Forget not the afflictions of Syon and the oppression of Ierusalem and God our Father shall geue you hys continuall blessyng thorough Christ our Lorde who guide vs as hys deare children for euer Amen And thus I take my Vale and farewell with you deare brother for euer in this present lyfe till wee shall meete in eternall blisse whether our good God and Father bryng vs shortly Amen God blesse all your babes for euer Amen Out of pryson this viij of February Your afflicted brother for the Lordes cause Iohn Bradford ¶ An other Letter to Maistresse Anne Warcuppe ALmighty God our heauenly father for his Christes sake encrease in vs fayth An 〈◊〉 letter Mistreâ— Anne 〈◊〉 by which we may more more see what glory and honour is reposed and safely kept in heauen for all theÌ„ that beleeue with the hart and confesse Christ his truth wyth the mouth Amen My dearely beloued I remember that once heretofore I wrote vnto you a Vale or a farewell vpon coniecture but now I write my farewel to you in this lyfe in deed vpon certaine knowledge My staffe standeth at the dore I continually looke for the shiriffe to come for me and I thanke God I am ready for him Now goe I to practise that which I haue preached Now am I climing vp the hill it wil cause me to puffe and blow before I come to the cliffe The hill is steepe and high my breath is short and my strength is feeble pray therfore to the Lord for me that as I haue now thorough his goodnes euen almost come to the toppe I may by his grace be strengthened not to rest till I come where I should bee Oh louing Lord put out thy hand and drawe me vnto thee for no man commeth but he whoÌ„ the father draweth See my derely beloued Gods louing mercy he knoweth my short breath great weakenes As he sent for Helias in a firy chariot so sendeth he for me for by fire my drosse must be purified that I may bee fine gold in his sight Oh vnthankfull wretch that I am Lord do thou forgeue me myne vnthankfulnes In deed I confesse right deare to me in the Lord that my sinnes haue deserued hell fire much more then this fire But loe so louyng is my Lord God 〈◊〉 the â—â—â—serued 〈◊〉 death of his to a gloâ—â—â—ous testiâ—â—â—niall of his truth that he conuerteth the remedy for my sins the punishment for my transgressions into a testimoniall of his truth and a testification of his veritie which the Prelates do persecute in me not my sinnes therfore they persecute not me but Christ in me which I doubt not will take my part vnto the very end Amen Oh that I had so open an hart as could so receiue as I should do this great benefite and vnspeakeable dignitie which God my father offreth to me Now
follies and wounding of your conscience from which God euermore preserue you with your good wife and your babe Leonard all your familie to the which I wish the blessing of God now and for euer through Christ our Lord Amen I pray you geue thanks for me to your old bedfellow for his great friendship for your sake shewed to me when I was in the Tower Iohn Bradford ¶ To a faithfull friend of his and his wyfe resoluing their doubt why they ought not to come to auricular confession An other letter of M. Bradford disprouing auricular confession THe mercifull God and father of our Sauiour Iesus Christ which loueth vs as a most deare Father and hath put vppon hym towards vs the affection of a most tender mother towardes her children so that he can no lesse thinke vpon vs although of our selues we be most vnworthy and deserue nothyng lesse then she can thinke on her onely begotten chyld in his distresse yea if she should forget her childe as some vnnaturall mother will do yet will he neuer forget vs although for a tyme he seme to sleepe that we might be occasioned to call loud and awake hym thys good God keepe you my deare brother * Note that this Nathanaell was not his proper name but was so called for his vnfayned simplicity truth Nathanaell and your good yokefellow my hartily beloued Sister in the Lorde in all thyngs now and for euer to his glory and your eternal comfort and also of his goodnes he graunt you both the feelyng of that hope which vndoubtedly he hath layd vp in store for you both farre passing the store and prouision not onely which you haue made but all the world is able to make as I trust already he hath wrought it in you but I besech him to encrease it more more and kindle in you a harty longyng for the enioying of the same the which once felt had in deed then the meanes by the which we come thereto cannot be so greatly dread as most men doe dread them because either they want this feeling I meane it of altogether or els because the sense of this present tyme things therein are as a mist to the hidyng of those thyngs frō our sight least we should run and embrace them by harty prayer the spirit wherof God graunt vs and in deed we should attaine enough in this behalfe if we continued therein For auricular confession wherein you desire my aduise for your good yokefellow and family my most deare brother I am as ready to geue it as you to desire it yea more glad for as much as halfe a suspicion was in me at the least touching my deare sister your wyfe of a lothyng of my aduise that to much had bene geuen where in deed I should lament my too little feedyng you spiritually as both you out of prison and in prison haue fed me corporally But as I alwayes thought of her so I yet thinke that she is the chyld of God whom God dearely loueth and wil in his good tyme to her eternall comfort geue her her hartes desire in sure feelyng and sensible beleuyng of this which I would she had often in her mynd namely that hee is her God father through Christ Iesus our deare Lord and Sauiour A greater seruice to God she cannot geue What to do if Sathan charge our conscience with vnbeliefe then to beleue this If Sathan say she beleeueth not to answer not hym but the Lord and to say yea Lorde helpe my vnbeliefe and encrease my poore fayth which Sathan fayth is no fayth make him a lyer Lord as alwayes he hath bene is and shall be Vndoubtedly sooner or later God will graciously heare her grones and keepe all her teares in his bottell yea write them in his countyng booke for he is a righteous God and hath no pleasure in the death of his creature he loueth mercy he wil returne and shew her his mercy he will cast all her sinnes and iniquities into the botome of the sea and the longer that he tarieth as he doth it but to prooue her so the more liberally will he recompence her long lookyng which no lesse pleaseth hym then it grieueth now her outward Adam For the mortification whereof God vseth this crosse and therfore if she desire to beare the same The Lord the longer he taryeth the more liberally he recompenseth at his comming doubtles God will make her able to beare it in presumption of his goodnes and strength let her cast her selfe wholy vpon him for he is faithfull and will assuredly confirme and bring to a happy end that good which graciously he hath begun in her The which thyng I desire hym to do for his owne glory names sake Amen Amen Confession auricular to what end it was first instituted Auricular confession as it is abused is to be reiected as vnlawfull wicked for 8. causes And now to the matter Confession auricular as it was first vsed and instituted which was by the way of counsaile askyng I take to be amongst those traditions which are indifferent that is neyther vnlawfull nor necessarily bynding vs except the offence of the weake could not be auoyded But to consider it as it is now vsed I write to you but as I thinke and what my mynd is the which follow no further then good men by Gods worde do allow it to consider it I say as it is now vsed me thinkes it is plainly vnlawfull and wicked and that for these causes First because they make it a seruice of God a thing which pleaseth God of it selfe I will not say meritorious this brynger my brother can tell you at large how great euill this is Secondly because they make it of necessitie so that he or she that vseth it not is not taken for a good Christian. Thirdly because it requireth of it selfe an impossibilitie that is the numbring and tellyng of all our sinnes which no man perceiueth much lesse can vtter Fourthly because it establisheth and confirmeth at the least alloweth praying to Saints Precor Sanctam Mariam you must say or the Priest for you Fifthly because it is very iniurious to the liberty of the Gospell the which to affirme in example and fact I take to be a good worke and deare in Gods sight Sixtly because as it is vsed it is a note yea a very sinow of the Popish church and therefore we should be so farre from allowyng the same that we should thinke our selues happy to lose any thing in bearyng witnes there agaynst Seuenthly because in stead of counsaile thereat you should receiue poison or if you refuse it vnder sir Iohns Benedicite you should no lesse there be wound in the briers Eightly because the end and purpose why we go thether is for the auoidyng of the crosse that is for our owne cause and not for Christes cause or for our brethrens commoditie For
word being proper to y e new man The part pâ—operly pertaining to the old man is the lawe the part properly pertaining to the new man is the Gospell The lawe is a doctrine whych commaundeth and forbiddeth requiring doing and auoiding Under it therefore are contained all preceptes threatnings promises vppon conditions of our doing and auoiding c. The Gospell is a doctrine which alwayes offereâ—h and geueth requiryng on our behalfe not as of worthinesse or as a cause What 〈◊〉 law 〈◊〉 but as a certificate vnto vs and therefore vnder it are contained al the free and sweete promises of God as I am the Lorde thy God c. In those that bee of yeares of discretion it requyreth faith not as a cause but as an instrument wherby we our selues may be certaine of our good husbande Christ and of hys glory and therefore when the conscience feeleth it selâ—e disquieted for feare of Gods iudgement against sinne What 〈◊〉 Gospelâ— The 〈…〉 and 〈◊〉 down 〈◊〉 the 〈◊〉 of Godâ— iudgemeâ—â— agaynst sinne 〈◊〉 not 〈◊〉 vpon the law 〈◊〉 to the 〈◊〉 for 〈…〉 comfoâ—â— Iohn â— To the 〈…〉 and peace 〈◊〉 God the law 〈◊〉 onely to keepe 〈◊〉 the olde man Num. 25. she may in no wise looke vpon the doctrine pertaining to the olde man but on the doctrine onely that pertaineth to the new man in it not looking for that which it requireth that is faith because we neuer beleeue as we shoulde but onely on it which it offereth and whych it geueth that is on Gods grace and eternall mercye and peace in Christe So shall she be in quiet when she looketh for it altogether oute of her selfe in Gods mercy in Christ Iesu in whose lappe if shee lay her head wyth S. Iohn then is she happy and shall finde quietnesse in deede When shee feeleth her selfe quiet then in Gods name let her looke on the lawe and vppon suche things as it requireth thereby to bridle and keepe downe the olde Adam to slaye that Goliath from whom she must needes keepe the sweete promises beyng the bed wherein her spouse and she meete and lie together For as the wife will keepe her bed onely for her husbande although in other things she is contented to haue fellowshippe wyth others as to speake sitte eate drinke goe c. so our consciences which are Christes wiues must needes keepe the bed that is Gods sweete promises alonely for our selues and oure husbande there to meete together to embrace and laugh together and to be ioyfull together If sinne the lawe the Deuill or any thing would creepe into the bedde and lye there then complaine to thy husbande Christe and foorthwyth thou shalt see him play Phinees part Thus my dearely beloued I haue geuen you in few woordes a summe of all the Diuinitie whyche a Christian conscience can not want A letter wrytten to his Mother as a farewell when he thought he should haue suffered shortly after THe Lord of life and sauiour of the world Iesus Christe An other letter oâ— leaue 〈◊〉 to his moâ—ther supâ—posing 〈◊〉 he 〈◊〉 haue 〈…〉 blesse you and comfort you my good and deare mother with his heauenly comforte consolation grace and spirite nowe and for euer Amen If I thought that daily yea almost hourly you did not cry vpon God the father thorough Iesus Christ that he would geue me his blessing euen the blessing of his children then wold I wryte more hereabouts But for as much as herein I am certain you are diligent and so I beseech you good Mother to continue I thinke it good to wryte something whereby this your crying mighte be furthered Furthered it will be He meaneâ—â— the 〈◊〉 of more straight 〈◊〉 prisonmeâ—â— that mighâ— hereby 〈◊〉 low if those things which hinder it be taken away Among the which in that I thinke my imprisonment is the greatest and chiefest I will there about spende thys Letter and that briefly lest it might encrease the let as my good brother this bringer can tel you You shall know therefore good mother that for my body though it be in an house out of the whych I caÌ„ not come when I will yet in that I haue coÌ„formed my wil to gods will I finde herein liberty enough I thanke God And for my lodging bedding meate drinke godly and learned company bookes and all other necessaries for mine ease comfort and commoditie I am in much better case then I could wish Gods merciful prouidence heere is farre aboue my worthines Worthines quoth Alas I am worthy of nothing but damnation But besides all this for my soule I finde muche more commoditie For God is my Father I now perceaue thorough Christ therefore in prisonning me for his Gospell he maketh mee like to the Image of his sonne Iesus Christ here that when he commeth to iudgement I might then be like vnto him as my truste hope is I shal be Nowe maketh he me like to his frendes the Prophetes Apostles the holy Martyrs and Confessours Which of them did not suffer at the least imprisonment or banishment for hys Gospell and worde Nowe Mother howe farre am I vnmeete to bee compared to them I I saye whiche alwayes haue bene and am so vile an hypocrite and greeuous a sinner God myghte haue caused mee long before this time to haue bene cast into prisone as a theefe a blasphemer an vncleane liuer and an hainous offender of the lawes of the Realme but deare Mother his mercy is so great vpon both you and all that loue me that I should be cast into prison as none of these or for anye suche vices but onely for his Christes sake for hys Gospelles sake for his Churches sake that heereby as I might learne to lament and bewail my ingratitude sinnes so I might reioyce in his mercye be thankefull looke for eternall ioy with Christ for whose sake praised be his name for it I now suffer and therefore should be mery and glad And in deede good mother so I am as euer I was yea neuer so mery and glad was I as now I shoulde be if I coulde gette you to be mery wyth me to thanke God for me to pray on this sort Ah good father which dost vouchsafe that my sonne being a greuous sinner in thy sight shoulde finde this fauour with thee 〈…〉 in behalfe to be one of thy sonnes captaines and men of warre to fight and suffer for his Gospels sake I thanke thee and pray thee in Christes name that thou wouldest forgeue him his sinnes and vnthankefulnesse and make perfecte in him that good which thou hast begon yea Lorde I praye thee make him worthy to suffer not onely imprisonement but euen very death for thy truth religion and Gospels sake As Anna did applye and geue her first childe Samuel vnto thee so doe I deare father beseeching thee for Christes sake to accept this my gifte and geue my sonne Iohn Bradforde grace alwaies truely to serue
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 Nicholas Shetterden to his mother O My good mother whom I loue with reuerence in the Lord 〈◊〉 his moâ—â—er an oâ—â—er letter 〈…〉 and according to my duety I desire your fauourable blessing and forgeuenes of al my misdedes towards you Oh my good mother in fewe wordes I wish you the same salutation which I hope my selfe to feele and partly tast of before this come to you to reade And in the resurrection I verely beleeue to haue it more perfectly in body and soule ioyned together for euer and in that daye God graunt you to see my face with ioy but deare mother then beware of that greate Idolatrie and blasphemous Masse O lette not that be your God whiche mice and wormes can deuoure â—â—stimony 〈…〉 against 〈◊〉 Idâ—ll of 〈◊〉 Aultar Beholde I call heauen and earth to recorde that it is no God yea the fire that consumeth it and the moystenesse that causeth it to moulde and I take Christes Testament to witnesse that it is none of his ordinaunces but a meere inuention of men and a snare to catche innocents bloud and now that God hath shewed it vnto you be warned in time O geue ouer olde customes become new in y e truth What state soeuer your fathers be in leaue that to God â—hat soeâ—er the 〈◊〉 were 〈◊〉 word â—ust needes 〈…〉 and let vs followe the counsell of his woorde Deare mother imbrace it with heartye affection reade it wyth obedience lette it be your pastime but yet caste of all carnall affections and loue of worldly things so shall we meete in ioy at the last day or els I bid you farewell for euermore Oh farewell my friendes and louers all God graunt me to see your faces in ioy Amen From Westgate the 11. of Iuly 1555. Your childe wrytten with his hande and sealed with his bloude Nicholas Shetterden being appoynted to be slaine The copie of a letter wrytten to his wife I Wrote vnto you as one y t longed more to heare of your healthe â—n other â—etter of 〈…〉 wyâ—e then of all worldly treasure willing you to entreate Esau the elder brother by nature gently geuing to him his own yea and offer him one of the droues and say they be Iacobs and are sent for a present to my Lorde Esau but he wil not take it c. Now my beloued ye knowe the blessing of oure father is that the elder shall serue the younger wisedom our mother hath taught vs the same and I know ye do complaine of your seruaunt the flesh that he is rebellious diobedient and vntoward vnruely and crookedly ye thinke he doth his seruice but yet behold how shall ye plead your cause before an indifferent iudge for if it be true that his seruice be not according to hys duetie as it is many times found in seruaunts yet I say can you shewe your cause to no indifferent iudge but hee shall obiect against you that he is not kept like a seruant but he lacketh both meat and drinke and other necessaries meete and due for a seruaunt so shall ye take more shame of your own complaint then remedy or vantage against your seruant and it shal be a cloke for him to hide all his rebellion and vntoward seruice because ye haue misused him And therefore my sentence is that yee paciently beare with him in small faultes and amende your owne greate faultes as oppression crueltie and couetousnes requiring more then a seruaunt can do specially being tired wyth labour famined wyth hunger and lamed with stripes And these things amended if hee doe hys seruice negligently as no doubt sometime he wil yet then ye may boldly correct him with discretion sometime if he do not hys taske ye may make hym go to bed supperlesse but yet beate hym not with durable strokes neither withholde hys meate in due time and pinche him not by the belly continually but * * Corporis curam agite 〈◊〉 ad concupisceÌ„tiaâ— let him haue some thing to ioy in onely watch hym and keepe him from doing of harm Though he be but a stranger in the life that is in God yet be good to straungers for we are all straungers in darkenesse and captiues in sinne as well soule and spirite being in Egypt as now the flesh is yet vnbaptised with the terrible red Sea of deathe and remember that one lawe abideth for the stranger I meane one reward abideth both bodye and soule in the lande of euerlasting rest And therefore intreat him gently and deale with him iustly now The body of man is redemed as well as the soule for the time will come that the yoke of bondage shall be taken from his necke and he shall be a fellow heire with your yonger brother Circumcise him therefore but doe not misuse hym nor keepe him from hys owne but deale mercifully wyth the straunger that he may saye Oh of what vnderstanding heart is this people who hath God Or where is God so nigh as to these God make you wise and politike in hart victorious in fielde of this world to rule the nations with a rodde but kill not the Gabaonites wyth whome peace is taken but lette them drawe water and hew woode The Gabaonites though they be but strangers not to be pampared yet are they not to be cast out but geue them their meate and drinke due for labourers and be glad because your disease is so remedied for it is better and easier for a thirstie labouring man to drinke then for a dronken man to tell a sober tale Yea it is a token that yee haue earnestly followed your labour and not kepte companie with dronkardes and belly Gods and therefore be glad I say yea and glad againe for great is your rewarde in heauen yea blessed shall they be that in this your zeale shall meete you and withdrawe your hande from reuenging your selfe vppon that churlish Naball which thing I hope to doe nowe with these sweete reasons and frailes of Figges I being of one house with your seruaunt Naball I dare say to you that churlishnesse is hys name but reuenge not for the Lorde shal do it in his due time Farewell mine owne heart Yours in bondes at Westgate Nicholas Shetterden The next day after the condemnation of these foresayd which was the 26. day of Iulye were also condemned for the same Articles W. Coker W. Hopper of Cambroke Henry Laurence Richarde Wright of Ashforde W. Stere of Ashforde But because the execution of these Martyrs pertaineth not to thys moneth more shall be sayde the Lorde willing of them when we come to the moneth folowing of August Nicholas Hall and Christopher Waide Martyrs THe same moneth of Iuly next after the suffering of the Kentishmen aboue named Iuly 19. Nic. Hall and Christopher Wayde Martyrs followed the death Martyrdome of Nicholas Hall Brickelayer and Christopher Waid of Dartford which both were condemned by Maurice Bishoppe of
vsed in the church of England The vse and Sacrifice of the Latin Masse denyed he beleueth that there is no sacrifice in the sayde Masse and that there is in it no saluation for a christian man except it should be said in the mother toung that he might vnderstand it and coÌ„cerning the ceremonies of the Church he sayth and beleeueth that they be not profitable to a Christian man Item Auricular confession and absolution of the Priest reiected being examined concerning auriculare confession he answeareth that he hath and doth beleeue that it is necessary to goe to a good Priest for good counsaile but the absolution of the Priest laying his hand vppon any mans head as is nowe vsed is nothing profitable to a Christian mans saluation And further he sayth that he hath not ben confessed nor receiued the sacrament of the aulter since the coronation of the Queene that now is Item concerning the faith religion now taught setfoorth beleeued in the church of England he answeareth and beleueth that the faith and doctrine nowe taught setfoorth and vsed in the sayd Church of Englande is not agreable to Gods word And furthermore he sayth The fayth of the Church of England in Quene Maryes tyme reproued that bishop Hooper Cardmaker Rogers other of their opinion which were of late burned were good christian men did preach the true doctrine of Christ as he beleeueth and sayth that they did shed theyr bloude in the same doctrine which was by the power of God as he sayth beleeueth And further being examined saith y t since the Quenes coronation he hath had the Bible and Psalter in English red in his house at Brighthamsted diuers times and likewise since hys comming into Newgate but the Keeper hearing thereof did take them awaye and sayeth also that about a twelue moneth now past he had the English procession sayd in his house with other English praiers Iueson Launder and Veisâ—e imprisoned for hearing the Gospell And further sayeth that Thomas Iueson Iohn Launder and William Ueisey being prisoners with hym in Newgate were taken with this examinat in his house at BrighthaÌ„sted as they were hearing of the gospel then read in English a litle before Alhollowne day last past and brought to the Court and being examined thereuppon by the Counsaile were committed by them to prison in Newgate The confession of Iohn Launder before Boner bishop of London IOhn Launder husbandman of the Parish of Godstone in the Countie of Surrey of the age of xxv yeres Iohn Launder his confession borne at Godstone aforesayde being examined doth confesse and say that about two dayes next before Allhollonâ—ide nowe last past this Examinate and one Diricke Caruer Thomas Iueson William Ueisie with diuers other persons to the number of twelue being all together in their prayers and saying the seruice in English set foorth in the time of King Edwarde the sixte in the house of the sayde Diricke situate at Brighthamsted in Sussex were apprehended by one maister Edwarde Gage and by him sent vppe hether to London to the Kinge and Queenes Counsaile and by them vpon his examination committed to Newgate where he with his said other felowes hath euer since remained in prison And further being examined he doeth confesse and say that the occasion of his comming to the sayde Brighthamsted The cause of the apprehensioÌ„ of Iohn Launder was vpon certaine busines there to be sped for his father and so being there and hearing that the saide Diricke was a man that did much fauour the Gospel this Examinate did resorte to his house and companye whome before that time hee did neuer see or know and by reason of that hys resorte hee was apprehended as before And further doth confesse and beleeue that there is heere in earth one whole and vniuersall Catholicke Churche whereof the members he dispersed through the world and doth beleue also that the same Church doeth set foorth and teache onely two Sacraments videlicet the Sacrament of Baptisme Two Sacramentes onely and the Sacrament of the Supper of our Lord. And who soeuer doth teach or vse any more Sacraments or yet any ceremonies he doth not beleeue that they be of the Catholicke Churche but doth abhorre them from the bottome of his heart And doth further say and beleue that all the seruice Ceremonyes abhorred sacrifices and ceremonies now vsed in thys Realme of England yea in all other partes of the world whych ben vsed after the same maner be erroneous and naught contrary to Christes institution and the determination of Christes Catholicke church whereof he beleeueth that he him selfe is a member Also hee doeth confesse and beleeue that in the Sacrament The reall presence of Christs body vnder the formes of bread and wine denyed nowe called the sacrament of the aultar there is not really and truly contained vnder the formes of bread and wine the very naturall body and bloude of Christe in substaunce but his beliefe and faith therein is as followeth Videlicet that when he doth receiue the material bread and wine he doeth receiue the same in a remembrance of Christes death and passion and so receiuing it he doth eate and drinke Christes body and bloude by faith and none other wayes as he beleeueth And moreouer he doth confesse say and beleue that the Masse now vsed in the Realme of Englande The Masse abhominable or els where in all Christendome is nought and abhominable and directly against Gods worde and his Catholicke Churche and that there is nothing sayd or vsed in it good or profitable For he saith that albeit the gloria in excelsis the Creede Sanctus Pater noster Agnus and other partes of the Masse bene of themselues good and profitable yet the same being vsed amongest other things that be naught and superfluous in the Masse the same good things do become nought also as he beleeueth Auricular confession not necessary Also he doth beleeue and confesse that Auriculare confession is not necessary to be made to any Priest or to anye other creature but euery persone oughte to acknowledge confesse hys sinnes onely to God and also that no person hath any authority to absolue any man froÌ„ his sinnes and also beleeueth that the right and true way according to the Scripture after a man hathe fallen from grace to sinne to arise to Christe againe is to be sorie for his offences to doe the same or the like no more and not to make any auricular confession of them to the priest either to take absolution for them at the Priests handes All whyche hys sayde opinions hee hathe beleeued by the space of these seuen or eight yeares past and in that time hath diuers and many times openly argued and defendeth the same as hee sayeth c. Articles obiected by Boner Bishop of London against Diricke Caruer and Iohn Launder 1. FIrste I doe obiect against
not to be bodyly in the Sacrament Ioh 19. Iohn 17. whom he raysed from death euen Iesus which deliuered vs from the wrath to come c. Also Iohn 16. I went out from the father and came into the world Again I leaue the world and go to the father c. Iohn 17. Now I am not in the world and they are in the world and I come to thee And these places of the Scripture with other mo prooueth plainly to them that haue eares to heare that Christes body that was borne of the Uirgin Mary is in heauen and not in the Sacramentall bread and wyne and therefore it is idolatry to worship them c. Agaynst auricular confession To this fift Article I aunswer that I do beleue as I haue aforesayd that auricular confession is not good as it is now vsed Touching my sinnes wherein I haue offended God I must seeke to hym for remission therof for our Sauiour Christ sayth in the xj of S. Mathew Come vnto me all ye that labour and are laden Mathew 11. I will ease you c. The riotous sonne Luke xv sayth I will arise and go to my Father and will say to him Luke 15. Father I haue sinned agaynst heauen and before thee and am no more worthy to bee called thy sonne c. Psal. 31. Psalme 31. I sayd I will knowledge myne offences and accuse my selfe vnto the Lord and so thou forgauest me the wickednesse of my sinne c. Iob. 13. But I will reproue myne own wayes in hys sight Iob. 13. He shal make me whole and there may no hypocrite come before hym Syrach 34. sayth Who can be clensed of the vncleane Sirac 34. And there was but one of the x. Lepers that were clensed that came to Christ to geue hym thanks He asked for the other ix But if I haue offended my neighbour I must reconcile my self to my neighbour Remission of sinnes to be sought onely at the handes of Christ. and if I be a notorious sinner after the first second admonition it ought to be declared to the congregation and the Minister of the congregation hath power by the word to excommunicate me and I am to bee taken as a Heathen person not for a day or xl dayes but vnto such tyme as I do openly in the congregation knowledge my fault then the minister hath power by the word to preach to me or them the remission of our sins in the bloud of Iesus Christ as it is written in the 13. of the Acts of the Apostles Math. 18. Other confession I know none To this 6. Article I the sayd Iohn Denley haue aunswered in the fift c. To this 7. Article I answer that as touchyng the sacrament of Baptisme which is the christenyng of childreÌ„ as it is altered and chaunged for S. Iohn Baptist vsed nothyng but the preachyng of the word and the water as it doth appeare wheÌ„ Christ required to be baptised of him and others also which came to Iohn to be baptised as it appeareth Math. 3. Mark 1. Luke 3. and Act. 8. the chamberlaine sayd See here is water Act. â— what letteth me to be baptised It appereth here that Phillip had preached vnto him for he sayd here is water We do not read that hee asked for any creame or oile not for spettle nor coniured water nor coniured waxe nor yet crysome nor salt for it semeth that Phillip had preached no such thyngs to hym for he would as wel haue asked for them as for water the water was not coniured but euen as it was afore Also Act. x. TheÌ„ answered Peter Acteâ— â— Acteâ— â— Can any man forbid water that these shold not be baptised c. Actes 16. And Paule and Silas preached vnto hym the word of the Lord and to all that were in his house he took them the same houre of the night and washed their wounds so was he baptised and al they of his houshold straight way Where ye see nothyng but preachyng the word the water The lyke also is to be sayd of the rest of the ceremonies of your Church To the 8. Article I answer shortly The Râ—â—â—â—bow as good a Sâ—â—crameâ—◠〈◊〉 some of 〈◊〉 Popish â—â—â—cramentâ— that there bee Sacraments no mo but two Baptisme and the Sacrament of the body bloud of Christ except ye will make the rainbow a sacrament for there is no sacrameÌ„t but hath a promise annexed vnto it To the 9. Article I doe aunswer you that ye haue my mynd written alredy For it was found about me wheÌ„ I was taken and also ye know my mynd in the 4. Article plainly expressed concernyng the bodily presence for christes body is in heauen will not be conteyned in so small a piece of breade And as the wordes which Christ spake are true in deede so must they also bee vnderstanded by other of the Scriptures whiche Christ spake hymselfe and also the Apostles after hym And thus I make an ende c. By me Iohn Denley The Martyrdome of Maister Iohn Denley Then cruell D. Story beyng there present commanded one of the tormentors to hurle a fagot at hym whereupon beyng hurt therewith vpon the face that hee bled agayne he left his singyng and clapt both his hands on his face Truly quoth D. Story to him that hurled the fagot thou hast mard a good old song The sayd Iohn Denley beyng yet still in the flame of the fire put his hands abroad and sang againe yelding at the last his spirit into the hands of God through his sonne Iesus Christ. After the Martyrdome of M. Denley at Uxbridge which was the 8. of August suffered also not long after Patrike Pachingham at the same towne of Uxbridge about the 28. of the sayd moneth This Pachingham was charged of Boner as ye heard in the x. article before for hys behauiour shewed in the Bishops chappell who at y e masse tyme there staÌ„ding would not put of his cap which was taken for an haynous offence The said Pachingham also beyng much laboured by Boner to recant protested in these wordes to the B. that the church which he beleeued was no catholike church but was the church of Sathan therfore he would neuer turne to it c. Furthermore as touching the other which was Ioh. Newman Pewterer dwellyng at Maidstone in Kent he was burned the last of August at Saffron Walden in the Countie of Essex whose examinatioÌ„ and confession of his fayth and beliefe for the which he was cruelly burnt and persecuted here vnder followeth ¶ The examination of Iohn Newman Martyr IOhn Newman first was apprehended in Kent dwellyng in the towne of Maidstone and there was examined before Doctor Thornton Suffragane and others at Tenterden From thence he was brought to Boner and there condemned with M. Denley and Pachingham and burned at Saffron Walden as is before storied But because his
they suppose they haue done you Wherfore if so be it that the spirit of God mooue you thereunto they as counsailors desire you aboue all things to be stedfast in the Lordes veritie without feare for hee shall and will be your helpe according to his promise so that they shall not minish the least heire of your head without his will vnto the which will submitte your selfe and reioyce 2. Pet. 2. for the Lorde knoweth how to deliuer the godly out of temptation and howe to reserue the vniust vnto the daye of iudgement to be punished 1. Pet. 4. and therfore cast all your care on him for he careth for you And in that you suffer as a Christen man bee not ashamed 1. Pet. 4. but rather glorify God on that behalfe looking vpon Christ the authour and finisher of our faith which for the ioy that was set before hym Heb. 12. abode the Crosse despised the shame Notwithstanding thoughe we suffer the wrong after the example of our maister Christe yet we be not bounde to suffer the wrong cause for Christe hymselfe suffred it not but reproued him that smit him wrongfully And so likewise sayth S. Paule also So that we must not suffer the wrōg Act. 23. but boldly reproue them that sit as righteous iudges and do contrary to righteousnes Therfore according both to Gods law and mans ye be not bounde to make no aunswer in no cause till your accusers come before you Which if you require and thereon doe sticke the false brethren shall be knowne to the great comforte of those that nowe stand in doubt whome they may trust and also it shall be a meane that they shall not craftily by questions take you in snares And that you may this do lawfully in the 20. chapter of the Acts it is wrytten Act. 20. It is not the maner of the Romanes to deliuer any man that he shuld perish before that he which is accused haue his accusers before hym and haue licence to aunswere for himselfe as pertaining to the crime whereof he is accused And also Christe will Math. 18. that in the mouth of two or three witnesses all things shall stande And in the 5. chap. to Timoth. the first epistle it is written 1. Tim. ◠Against a Seniour receiue none accusation but vnder two or three witnesses A Seniour in this place is any man that hath an house to gouerne And also their owne lawe is agreeable to this Wherefore seeing it is agreeable to the word of God that in accusations such witnesses shuld be What is a Seniour by S. Paule you may with a good cōscience require it And this the God of grace which hathe called you vnto his eternal glory by Christ Iesu shal his owne selfe after a little affliction make you perfect shal settle strengthen and stablish you that to him may be glory and praise for euer Amen Thus ye haue heard the letter deliuered to Th. Philip. Now followeth the Testament of William Tracie * Tracie his Testament A Little before this time William Tracie a worshypfull Esquire in Glocestershire and then dwelling at Todington made in his wil that he woulde haue no funerall pompe at his burying neither passed he vpon Masse and farther sayd that he trusted in God only and hoped by him to be saued and not by any Saint Thys Gentlemā dyed and his sonne as executor M. Tracie takē vp being dead and burnt brought the will to the Bysh. of Canterbury to proue which he shewed to the cōuocation and there most cruelly they iudged that he should be taken out of the ground and be brent as an hereticke anno 1532. This commission was sent to Doc. Parker Chauncellour of the Diocesse of Worcester to execute theyr wicked sentence whiche accomplished the same The kynge hearynge his subiect to be taken out of the grounde and brent wythout his knowledge or order of his law sent for the Chancellour and layde high offence to his charge who excused him selfe by the Archbishop of Caunterburye whyche was late dead but in conclusion it cost hym CCC pounde to haue hys pardon The will and Testament of thys Gentleman thus condemned by the Clergie was as here vnder foloweth IN the name of God Amen I William Tracie of Todington in the Countie of Glocester Esquire make my Testament last wil as hereafter foloweth The testament of William Tracie Iob. 9. First and before all other things I commit my selfe vnto God to his mercy beleuing without any doubt or mistrust that by hys grace and the merits of Iesus Christ and by the vertue of his passion and of his resurrection I haue and shall haue remission of all my sinnes and resurrection of body soul according as it is written I beleue that my redemer liueth that in the last day I shall rise out of the earth and in my flesh shall see my Sauiour this my hope is laid vp in my bosome And touching the wealth of my soule the faith that I haue taken and rehearsed is sufficient as I suppose without any other mans workes or merites My ground and beliefe is that there is but one God and one Mediatour betweene God and man which is Iesus Christ so that I accept none in heauen nor in earth to be Mediatour betwene me and God but only Iesus Christ all other to be but as peticioners in receiuing of grace but none able to geue influence of grace And therefore will I bestowe no part of my goodes for that entent that any man should say or do to helpe my soule for therin I trust onely to the promises of Christ He that beleeueth and is baptised shall be saued Marke 16. and he that beleeueth not shall be damned As touching the burying of my body it auayleth me not whatsoeuer be done thereto Funerall pompes serue onely for the liuing and geue no helpe for the dead for S. Austen sayth De cura agenda pro mortuis that the funerall pompes are rather the solace of them that liue then the wealth and comfort of them that are dead and therefore I remitte it onely to the discretion of mine executors And touching the distribution of my temporall goodes my purpose is by the grace of God to bestowe them to be accepted as the fruites of faith Our merites be onely our fayth in Christ. so that I do not suppose y t my merite shall be by the good bestowing of them but my merite is the faith of Iesus Christ onely by whome suche workes are good according to the wordes of our Lorde I was hungry and thou gauest me to eate c. And it foloweth that ye haue done to the least of my brethren ye haue done it to me c. And euer we should consider that true saying that a good worke maketh not a good man but a good man maketh a good worke for faith maketh the man both good and
righteous for a righteous man liueth by faith and whatsoeuer springeth not of fayth is sinne Rom. 14. c. And all my temporall goodes that I haue not geuen or deliuered or not geuen by writing of mine owne hande bearing the date of this present writing I doe leaue and geue to Margaret my wife and to Richard my son whom I make mine Executors Witnes hereof mine own hand the tenth of October in the xxij yeare of the reigne of King Henry the eyght This is the true copie of his will for the whiche as you heard before after he was almost two yeares dead they tooke him vp and burned him Persons abiured with their Articles Iohn Periman Skinner Ex Regist. Lond. 1531. Hys Articles were much lyke vnto the others before Addyng moreouer that all the Preachers then at Paules Crosse preached nothyng but lyes and flatterings and that there was neuer a true Preacher but one namyng Edward Crome Rob. Goldston Glasier 1531. His Articles That men should pray to God onely and to no Saints That Pilgrimage is not profitable That men should giue no worship to Images Item for sayeng that if he had as much power as any Cardinall had he woulde destroye all the Images that were in all the Churches in England Laurence Staple Seruing man Hys Articles For hauing the Testament in English the fiue bookes of Moses the practise of Prelates the summe of Scripture the A B C. Item about the burning of Baineham for sayeng I would I were with Baynham seeing that euery man hath forsaken him that I might drinke with him and he might pray for me Item that he moued Henry Tomson to learne to reade the new Testament calling it the bloud of Christ. Item in Lent past when he had no fish he did eate egges butter and chese Also about sixe weekes before M. Bilney was attached Eating of egges made heresie the sayd Bilney deliuered to him at Greenewich foure new Testamentes of Tindals translation which he had in his sleeue and a budget besides of bookes whiche budget hee shortly after riding to Cambridge deliuered vnto Bilney c. Item on Fridayes he vsed to eate egges thought y t it was no great offēce before God c. Henry Tomson Taylor 1531. Hys Articles That which the priest lifteth ouer his head at the sacring time is not the very body of Christ nor it is not God but a thing that God hath ordeyned to be done This poore Tomson although at the first hee submitted himselfe to the Byshop yet they with sentence cōdemned him to perpetuall prison Iasper Wetzell of Colen 1531. His Articles that he cared not for goyng to the Churche to heare Masse for hee could say Masse as well as the Priest That he would not pray to our Lady for she could do vs no good Item beyng asked if he would goe heare Masse he sayd he had as lieue go to y e gallowes where the theeues were hanged Item beyng at S. Margaret Patens and there holdyng his armes a crosse he sayd to y e people that he could make as good a knaue as he is for he is made but of wood c. Rob. Man Seruyngman 1531. His Articles There is no Purgatory The Pope hath no more power to graunt pardon then an other simple Priest That God gaue no more authoritie to S. Peter thē to an other Priest That the Pope was a knaue and his Priestes knaues all for sufferyng his Pardons to goe abroad to deceiue the people That S. Thomas of Canterbury is no Saint That S. Peter was neuer Pope of Rome Item he vsed commonly to aske of Priestes where he came whether a mā were accursed if he handled a chalice or no If the Priest would say yea Priestes set more store by a payre of gloue◠then they do b◠a lay mans hand then would he reply agayne this If a man haue a sheepes skinne on his handes meanyng a payre of gloues hee may handle it The Priestes saying yea wel then quoth he ye wil make me beleue that God put more vertue in a sheepes skinne then he did in a Christian mans hand for whom he dyed Henry Feldon 1531. His trouble was for hauyng these bookes in English a proper Dialogue betwene a Gentleman and a husbandman The summe of Scripture The Prologue of Marke A written booke conteinyng the Pater noster Aue Maria and Credo in English The ten Commaundementes and the 16. conditions of Charitie Rob. Cooper Priest 1531. His Article onely was this for saying that the blessyng with a shoe sole is as good as the Byshops blessing c. Thomas Row 1531. His Articles were for speakyng agaynst auricular Cōfession and Priestly penaunce and agaynst the preaching of the Doctours Wil. Walam 1531. His opinion That the Sacrament of the aulter is not the body of Christ in flesh bloud and that there is a God but not that God in flesh and bloud in the forme of bread Grace Palmer 1531. Witnesse was brought agaynst her by her neighbours Ioh. Rouse Agaynst bearing of Palmes Agnes his wife Iohn Pole of S. Osithes for saying Ye vse to beare Palmes on Palme Sonday it skilleth not whether ye beare any or not it is but a thyng vsed and neede not Also ye vse to go on Pilgrimage to our Lady of Grace of Walsingham other places ye were better tarye at home and geue money to succour me and my children and other of my poore neighbours then to goe thether for there ye shall finde but a peece of tymber painted there is neither God nor our Lady Item for repentyng that she did euer light candles before Images Item that the Sacrament of the aulter is not the body of Christ it is but bread which the Priest there sheweth for a token or remembraunce of Christes body Philip Brasier of Bocksted 1531. His Articles That the Sacrament holden vp betwene the Priests hādes is not the body of Christ but bread and is done for a signification That confession to a Priest needeth not That images be but stockes and stones That pilgrimage is vayne Also for sayeng that when there is any miracle done the Priests do noint the images and make men beleeue that the Images do sweate in labouring for them and with the offerings the priests find their harlots Ioh. Fayrestede of Colchester 1531. Hys Articles For words spoken against pilgrimage and images Also for sayeng these words A prophesie that the day should come that men should say cursed bee they that make these false gods meaning images George Bull of Much hadham Draper 1531. Three cōfessiōs Hys Articles That there be three confessions One principall to God another to his neighbour whom he had offended and the third to a Priest and that without the two first confessions to God and to his neighbour a man could not be saued The third confession to a Priest is necessary for counsaile to such as be ignorant and vnlearned
your selfe borne in a blessed time that haue found this grace with God to be a vessell of honour to suffer with his Saints yea with his sonne My beloued God hath not done so with many The Apostle saith Not many noble 1. Cor. 1. not many riche not many wise in the world hath the Lord God chosen Oh then what cause haue you to reioyce that amongst the not many he hath chosen you to be one For that cause hath God placed you in your office that therefore ye might the more see his speciall dignation and loue towards you It had not bene so great a thyng for M. Hopkins to haue suffred as M. Hopkins as it is for M. Hopkins also to suffer as M. Shiriffe Oh happy day that you were made shiriffe by the which as God in this world would promote you to a more honourable degree so by suffering in this roome he hath exalted you in heauen and in the sight of his church children to a much more excellent glory When was it read that a shiriffe of a citie hath suffred for the Lordes sake Where read we of any Shiriffe that hath bene cast in prison for conscience to Godward How could God haue delt more louingly w t you then herein he hath done To the end of the worlde it shall be written for a memoriall to your prayse that Rich. Hopkins shiriffe of Couentry for conscience to do his office before God was cast in the Fleete and there kept prisoner a long tyme. Happy twise happy are you if herefore you may geue your life Neuer could you haue attayned to this promotion on this sort out of that office How do you preach now not onely to all men but specially to magistrates in this realme Who would euer haue thoght that you should haue bene the first magistrate that for christes sake should haue lost any thing R. Hopkins the first Magistrate that suffered for his conscience As I sayd before therfore I say againe that your state is happy Good brother before God I write the truth vnto you my conscience bearing me witnes that you are in a most happy state with the Lord and before his sight Be thankfull therefore reioyce in your trouble pray for pacience perseuere to the ende let pacieÌ„ce haue her perfect worke Iacob 1. If you want this wisedome and power aske it of God who will geue it to you in his good tyme. Hope still in him yea if he should slay you yet trust in hym wyth Iob and you shall perceiue that the ende will be to finde him mercyfull full of compassion for he will not breake promise with you which hitherto did neuer so with any He is with you in trouble he heareth you callyng vppon hym yea before you cal your desires are not only known but accepted through Christ. If now and then he hide hys face from you it is but to prouoke your appetite to make you the more to long for him This is most true He is a comming and will come he will not be long But if for a tyme he seeme to tary yet stand you still and you shall see the wonderfull workes of the Lord. Oh beloued wherefore should you be heauy Is not Christ Emanuell God with vs Shall you not find that as he is true in saying In the world you shall haue trouble 1. Cor. 1. so is he in saying In mee you shall haue comfort He doth not sweare only that trouble will come but with all he sweareth that comfort shall ensue And what comfort such a comfort as the eye hath not seene the eare hath not heard nor the hart of man can conceiue Oh great comfort who shall haue this Forsooth they that suffer for the Lord. And are not you one of them Yea verily are you Then as I said happy happy and happy againe are you my dearely beloued in the Lord. You now suffer with the Lord surely you shall bee glorified with him Call vpon God therfore in your trouble and he will heare you yea deliuer you in such sort as most shall make both to his your glory also And in this calling I hartily pray you to pray for me your fellow in affliction Now we be both going in the high way to heauen for by many afflictioÌ„s must we enter in thether whether God bring vs for his mercies sake Amen Amen Your fellow in affliction Iohn Bradford ¶ To my good Sister Maistresse Elizabeth Browne GOod sister God our Father make perfect the good hee hath begun in you vnto the end A lette◠〈◊〉 M Bradâ—â—â—â— to Mistâ—â—â— Browâ—â— now 〈◊〉 Mistres Rushbrough I am afrayde to write vnto you because you so ouercharge your selfe at all tymes euen when so euer I doe but send to you commendations I would bee more bold on you then many others and therfore you might suspend so great tokens til I should write vnto you of my need which thyng doubtlesse I would do if it vrged me Deare sister I see your vnfained loue to me wardes in God and haue done of long time the which I do recompence with the like and will do by gods grace so long as I liue therefore I hope not to forget you but in my poore prayers to haue you in remembraunce as I hope you haue me 2. Tim. â— Otherwyse I can do you no seruice except it bee now and then by my writyng to let you from better exercise where yet the end of my writyng is to excite and stir vp your hart more earnestly to go on forwards in your well begon enterprise For you know none shal be crowned but such as striue lawfully none receiueth the gleue but those that runne to the appointed marke Heb. 10. None shall be saued but such as persist and continue to the very end Therfore deare Sister remember that we haue neede of patience that when we haue done the good will of God wee may receiue the promise Patience and perseueraunce bee the proper notes whereby Gods children are knowne from counterfaites They that perseuere not were alwayes but hypocrites Many make godly beginnings yea their progresse seemeth meruailous but yet after in the end they fayle These were neuer of vs sayâ—h S. Iohn for if they had bene of vs they would haue continued vnto the very end Go to now therfore myne own beloued in the Lord Wholsome lessons of lyfe as you haue well begun and well gone forward so well persist and happily end and then all is yours Though this be sharpe and sower yet it is not tedious or long Do all that euer you doe simply for God and as to God so shall neuer vnkyndnesse nor any other thyng make you to leaue of from well doyng so long as you may do well Accustome your selfe now to see God continually that he may be all in all vnto you In good thyngs behold his mercy and apply it vnto your selfe In euill thyngs
and plagues behoâ—d hys iudgements where through learne to feare hym Beware of sinne as the serpent of the soule which spoileth vs of all our oâ— nature and seemely apparel in Gods sight Let Christ crucified be your booke to study on and that both night and day Marke your vocation and be diligent in the workes thereof Vse harty earnest prayer and that in spirit In all thyngs geue thanks to God our father through Christ. Labour to haue here lyfe euerlastyng begun in you for els it will not be elsewhere enioyed Set Gods iudgement often before your eyes that nowe examinyng your selfe you may make diligent sute and obtaine neuer to come into iudgement Vncouer your euils to God that he may couer theÌ„ Beware of this Antichristian trash defile not your selfe in soule or body therewith but accomplish holynes in the feare of God beare no yoke with vnbeleeuers Looke for the commyng of the Lord which is at hand by earnest prayer and godly 〈…〉 it God our father accomplish his good worke in you Amâ— Commend me to my good mother maistres Wilkinson to my very deare sister maistresse Warcuppe I shall daily commend you all to God and I pray you do the lyke for me Iohn Bradford ¶ To a friend of his instructing hym how he should aunswer his aduersaries MY good brother our mercifull God and deare Father through christ opeÌ„ your eyes effectually to see An other letter 〈◊〉 Bradfâ—â—â— his friâ—â—â— with iâ—â—structiâ—â— how â—â—â—swere 〈◊〉 aduersâ—â—â—â—â— your heart ardently to desire the euerlasting ioy which he hath prepared for his slaughter sheep that is for such as shrink not from his truth for any such stormes sake Amen When you shall come before the Magistrates to geue an aunswer of the hope which is in you do it with all reuerence and simplicity And because you may be somthing afrayd by the power of the Maiestrates cruelty which they will threaten against you I would you set before you the good father Moses to follow his example Exampâ—â— Moyses â—â—â—swering â—â—â—fore king Pharao for hee set the inuisible God before his eyes of fayth and with them looked vpon God and his glorious Maiestie and power as with his corporal eies he saw Pharao and all his fearefull terrors So doe you my dearely beloued let your inward eies geue such light vnto you that as you know you arâ— before the magistrates so and much more you they also are present before the face of God which will geue such wisedome to you fearing him and seeking his prayse as the enemies shall wonder at and further he will so order their harts and doyngs that they shall will they â—ill they serue Gods prouidence towards you which you can not auoyd though you would as shall be most to his glory and your euerlasting comfort Therefore my good brother let your whole study bee onely to please God put hym alwayes before your eies for he is on your right hand lest you should be mooued he is faithfull and neuer will suffer you to be tempted aboue that hee will make you able to beare Yea euery haire of your hed he hath numbred so that one of them shal not perish without his good will which cannot be but bee good vnto you in that he is become your father through Christ and therfore as he hath geuen you to beleue in hym God increase this beliefe in vs all so doth hee now graciously geue vnto you to suffer for his names sake the which you ought with all thankefulnesse to receiue in that you are made worthy to drinke of the self same cup which not only the very sonnes of God haue dronke of before you but euen the very natural sonne of God himself hath brought you good lucke Oh he of his mercy make vs thankefull to pledge him agayne Amen Because the chiefest matter they will trouble you and go about to deceiue you withall is the Sacrament not of Christes body and bloud but of the aulter as they call it thereby destroieng the Sacrament which Christ instituted I would you noted these two things First that the Sacrament of the aulter which the Priest offereth in the Masse and eateth priuately with himselfe is not the Sacrament of Christes body add bloud instituted by him as Christes institution plainely written and set foorth in the scriptures beyng compared to their vsing of it playnely doth declare Againe if they talke with you of Christes Sacrament instituted by him whether it be Christes body or no aunswer them that as to the eyes of your reason to your tast and corporall senses it is bread and wyne and therfore the Scripture calleth it after the consecration so eueÌ„ so to the eyes taste and senses of your faith which ascendeth to the right hand of God in heauen where Christ sitteth it is in very deed Christs body and bloud which spiritually your soule feedeth on to euerlasting life in faith and by faith eueÌ„ as your body presently feedeth on the sacramentall bread and sacramentall wyne By this meanes as you shall not allow transubstantiation nor none of their popish opinions so shal you declare the Sacrament to be a matter of faith and not of reason as the Papistes make it For they deny Gods omnipotencie in that they say Christ is not there if bread bee there but fayth looketh on the omnipotencie of God ioined with this promise and doubteth not but that Christ is able to geue that he promiseth vs spiritually by fayth the bread still remaining in substaÌ„ce as wel as if the substance of bread were takeÌ„ away for Christ saith not in any place this is no bread But of this geare God shal instruct you if you hang on his promise and pray for the power wisdome of his spirit which vnâ—oubtedly as you are bounde to looke for praying for it so he hath bound himselfe by his promise to geue it the which thing graunt vnto vs both and to all his people for his names sake thorough Christ our Lord Amen Iohn Bradford ¶ To certaine godly men whome he exhorteth to bee pacient vnder the crosse and constant in the true doctrine which they had professed MY dearely beloued in the Lord as in him I wish you well to fare so I pray God I and you may continue in his true seruice that perpetually we may enioy the same welfare as here in hope so in heauen in deed and eternally You know this world is not your home but a pilgrimage place wherein God trieth hys children and therfore as it knoweth you not nor can know you so I trust you know not it that is you allow it not nor in any poynt will seeme so to doe although by many you be occasioned thereto For this hote sunne which now shineth burneth so sore that the corne which is sowen vppon sande and stony ground beginneth to wither that is many which before tymes were taken for harty