B. of Ascalon to appeare at Rome About which tyme Thomas Caietanus Cardinall y e popes Legate was then lieger at the Cittie of Augusta who before had beene sent downe in commission with certayne mandates from Pope Leo The vniuersitie of Wittenberge writeth to the Pope for Luther vnto that Citty The vniuersitie of Wittenberg vnderstanding of Luthers citation eftsoones directed vp their letters with their publique seale to y e pope in Luthers behalfe Also an other letter they sent to Carolus Miltitius the popes chamberlayne beyng a Germayne borne Furthermore good Fridericke ceased not for his part to sollicitate the matter with his letters earnest suit with Cardinall Caietanus that the cause of Luther might be freed from Rome and remooued to Augusta in the hearing of the Cardinall Caietanus at y e suyt of the Duke wrote vnto the Pope from whome he receaued this answer again the 23. of the foresayd month of August The Popes charge to his Legate against M. Luther that he had cited Luther to appeare personally before him at Rome by Hieronimus Bishop of Ascalon Auditour of the chamber whiche byshop dilligently had done that was commaunded hym but Luther abusing and contemning the gentlenes offered did refuse not onely to come but also became more bold and stubborne continuing or rather increasing in his former heresie as by hys writing did appeare Wherfore he wold that the Cardinal should cite and call vp the sayd Luther to appeare at the city of Augusta before him adioyning withall the ayd of the princes of Germany of the Emperour if neede required so that when the sayd Luther shoulde appeare he shoulde lay hand vpon him commit him to sate custody and after he should be brought vp to Rome and if he perceaued him to come to any knowledge or amendment of hys faulte he should release him and restore hym to the church again or els he shuld be interdict with al other his adherents abetters mayntainers of what soeuer estate or coÌ„dition they were whether they were Dukes Marqueses Earles Barons c. Against all which persons and degrees he willed hym to extende the same curse and malediction onely the person of the Emperour excepted interdicting by the censure of the church all such landes Lordships Townes tenementes villages as should minister any harbour to the sayd Luther were not obedient vnto the sea of Rome Contrariwise to all such as shewed themselues obedient he should promise full remission of all theyr sinnes Likewise the pope directeth other letters also the same tyme to Duke Friderick complayning with many grieuous wordes agaynst Luther The Cardinall thus being charged with iniunctions from Rome according to his commission sendeth with all speede for Luther to appeare at Augusta before hym Luther obedient to the Sea of Rome About the beginning of October Martin Luther yealding his obedience to the Church of Rome came to Augusta at the Cardinals sending at the charges of the noble Prince Electour and also hys letters of commendation where he remayned 3. dayes before he came to his speache for so it was prouided by his frendes that he shoulde not enter talke with the Cardinall before a sufficient warrant or safe conduct was obtained of the Emperour Maximilian Which being obteyned eftsoones he entred Luther appeareth before Cardinall Caâ—eâ—anus offeringe himselfe to the speach of the Cardinal and was there receyued of the cardinall very gently who according to y e popes commandement propounded vnto Martin Luther three thinges or as Sleaden sayth but 2. to witte 1. That he should repent and reuoke hys erroures 2. That he shoulde promise from that tyme forward to refrayne from the same 3. That he shoulde refrayne from all thinges that myght by any meanes trouble the Church When Martin Luther required to be informed wherin he had erred Three thinges put to Luther by the Pope the Legate brought forth the extrauagants of Clement which beginneth Vnigenitus c. because that he contrary to that Canon had held taught in his 58. proposition that the merites of Christ are not the treasure of indulgences or pardons Secondly the cardinall contrary to the seuenth proposition of Luther affirmed that fayth is not necessary to him that receaueth the sacrament Furthermore an other day in the presence of 4. of the Emperours Counsaile hauing there a Notary and witnesses present Luther protested for himselfe and personally in this maner following In primis I Martine Luther a Fryer Augustine protest that I do reuerence and followe the Church of Rome in all my sayinges and doings present past and to come Protestation of M. Luther before the Cardinall And if any thing haue bene or shal be said by me to the contrary I count it and will that it be counted and taken as though it had neuer beene spoken But because the Cardinall hath required at the commaundement of the Pope three thinges of me to be obserued 1 That I should returne againe to the knowledge of my selfe 2 That I should beware of falling into the same agayne here after 3 That I shoulde promise to abstayne from all thinges which might disquiet the church of God I protest here this day that whatsoeuer I haue sayde seemeth vnto me to be sound true and Catholicke Yet for the further profe therof I doe offer my selfe personally eyther here or elswhere publikely to geue a reason of my sayinges And if this please not the Legate The aunswere of Luther with his propositions to the Cardinal I am ready also in writing to aunswere hys obiections if he haue anye agaynst me And touching these thinges to heare the sentence and iudgement of the Uniuersities of the Empyre Basill Friburge and Louane Hereof when they had receiued an answere in writing they departed After thys Luther by and by prepareth an aunswere to the Legate teaching that the merites of Christ are not committed vnto men that the popes voyce is to be heard when he speaketh agreably to the Scriptures that y e pope may erre that he ought to be reprehended Act. 15. Moreouer he shewed that in the matter of fayth not onely y e generall councell but also euery faythfull christian is aboue the Pope if he leaue to better authoritie and reason that the Extrauagant containeth vntruthes that it is an infallible veritie that none is iust that it is necessary for hym that commeth to the receiuing of the sacrament to beleue that fayth in the absolution and remission of sinnes is necessary that he ought not nor might not decline from the veritie of the Scripture that he sought nothing but the light of the truth Proteus was a monster noted in Poetes which could chaunge him selfe into al formes likenes c. But the Cardinall would heare no scriptures he disputed without scriptures deuised gloses and expositions of his owne head and by distinctions wherewith the Diuinitie of the Thomistes is full like a very Proteus he
soules be already iudged and of our Ladye either to bee or not to bee in heauen and that there is yet no iudgement geuen vpon the soules departed 7. Whether that a man may beleue without spot of heresie that our Lady remayned not alwayes a virgin 8. Whether holy dayes fastyng dayes ordeined and receiued by the Church may be broken by any priuate man Breaking of fasting dayes sinne at his will and pleasure without sinne or obstinacie 9. Whether we are bound to be obedient vnto Prelates Byshops and Kynges by Gods commauÌ„dement as we are vnto our parentes 10. Whether they beleue that the Churche doth well and godly in praying to the Saintes 11. Whether they thinke that Christ onely should be prayd vnto and that it is no heresie Christ not onely to be prayed to if any man affirme that Saintes should not be prayed vnto 12. Whether they doe thinke all true Christians to be by like right Priestes and all those to haue receiued the keyes of bindyng and loosing at the hands of Christ which haue obteined the spirite of God and onely such whether they be lay men or Priestes 13. Whether they beleue with their hart that fayth may be without workes and charitie 14. Whether they beleue that it is more agreable to the fayth that the people should pray in their owne tongue Prayer in a learned tongue theÌ„ in a learned vnknowen tongue whether they commende the prayer in a straunge tongue or no. 15. Whether they would haue the Masses and Gospels openly to be read in Churches in the vulgare tongue rather then in the Latin tongue 16. Whether they commend that children should onely be taught the Lordes prayer and not the Salutation of the virgine or Creede 17 Whether they do thinke the woodden beades which the common people doth vse Beades worthy to be denyed or not 18 Whether they do thinke the whole Scripture ought to be translated into English or that it should be more profitable for the people then as it is now read 19 Whether they would haue the Orgaines and all maner of songs to be put out of the Church of God Orgaines 20 Whether they do thinke that it perteyneth to the Byshops to punishe any man with bonds or imprisonment or that they haue any temporall power and authoritie 21 Whether they thinke that coÌ„stitution to be godly that no man should preach in another maÌ„s dioces w tout letters of commendation and licence obteyned of the Byshop 22 Whether they thinke the vowes of religious men and priuate religion Purgatory to be constitute and ordeined by the spirit of God neyther by any meanes to be repugnant to a free and perfect Christian life 23 Whether they beleue that we should pray for the dead or beleeue that there is a Purgatorie or that we are bound by necessitie of faith to beleeue neyther of them but that it is free without sinne either to beleue it or not to beleue it 24 Whether they beleue that moral Philosophy and natural Philosophy to preuaile any thing for the better vnderstanding of the scriptures for the exposition and defence of the truth 25 Whether they thinke that the Popes indulgences and pardons are rather to be reiected then receiued 26 Whether it be contrary to the doctrine of Christ and his Apostles that Christians shoulde by any meanes contend in the law to seeke any maner of restitution 27 Whether they beleeue all things perteining to saluation and damnation to come of necessitie and nothing to be in our owne willes 28 Whether they beleeue God to be the authour of euill as well of the fault as of the punishment 29 Whether they thinke Masse onely to be profitable to him which saith it Masse whether euery maÌ„ may alter or leaue out the rite and order of the Masse without hurt of fayth 30 Whether they beleeue that there can be any morall vertues without the grace of Christian liuing or that the vertues which Aristotle hath set out or rather fayned 31 Whether they thinke it heresie to teache the people that it is free to geue tythes vnto Priestes or to any other poore man Images 32 Whether they do thinke it more Christianlike to take away the Images out of the Churches or to permit them to adorne them and honour them 33 Whether they thinke it the part of a Christian man that preachers should exhort men to pilgrimage or to the worshipping of reliques 34 Whether that thou Thomas Bilney being cited vpoÌ„ heresie to appeare before my Lord Cardinall and before y e day of thy apparance Reliques not hauing made thy purgatioÌ„ vpon those poyntes that thou wast cited hast preached openly in diuers Churches of the City and dioces of London without sufficient licence from the Byshop or any other Concerning the answeares vnto these Articles gentle Reader for so muche as in the most part of them Bilney with Arthur seemed to consent and agree although not fully and directly but by way and maner of qualifying yet because he did not expressely denie them it shall not be needefull heere to recite them all saue onely suche wherein he seemed to dissent from them To the first and second Articles he answered affirmatiuely Answers to the Interrogatories aforesaide To the third he sayd I beleeue that many of the Popes Lawes are profitable and necessary and doo preuayle vnto godlynesse neyther in anye poynte are repugnant vnto the Scriptures nor by anye meanes are to be abrogate but of all men to bee obserued and reuerenced But touching all those Lawes I can not determine for as for such as I haue not read I trust notwithstanding they are good also and as for those that I haue read I did neuer reade them to the ende and purpose to reprooue them but according to my power to learne and vnderstande them And as touching the multitude of Lawes S. Augustine in his time did much complayne Against the multitude of lawes and Gerson also who marueiled that we could by any meanes lyue in safetie amongst so many snares of constitutions when as our forefathers being pure before their fall could not obserue one onely precept To the fourth Article he sayde that the Catholique Church can by no meanes erre in fayth The true church can not erre in faith for it is the whole congregation of the elect and so knowen only vnto God which knoweth who are his otherwise no man shoulde be ascertayned of an other mans saluation or of his owne but onely through fayth and hope For it is written No man knoweth whether he be woorthy of hatred or loue Eccle. 5. It is also sensible and may be demonstrate so farre â—oorth as it is sufficient to establish vs in all thyngs that are to be beleeued and done For I maye truely saye of the generall Councell being congregate in the holy Ghost Beholde heere the Catholique Churche denominating the whole
sacrament had stande in the open confession therof according to the auncient veritie of the doctrine receaued in the Churche before he was so handled by certaine malignaunt superstitious monks that what by euill entreatie and what for feare of deathe such is the weake frailty of man he began to shrinke and afterward did in deede recant the truth Of these malicious ennemies againste Berengarius the chiefest troubler was Lancfranke Abbot of Codune afterward Archbishop of Canterbury Guimond monke likewise first of the abbey of Leufrede afterward Archb. of Auersane Algerius also monke of Corbein Fulbertus also monke and byshop and Hildebrand sometime monke of Cluniake and then Archdeacon of Turon afterward Bishop of Rome By these and such other monkes of the like fraternitie the errour and heresie of transubstantiation began firste to be defended and partes publikely in wryting to be taken about that matter Lancfrancke a persecutor of Berengarius Of the which sides and partes the firste that began to set vp that faction by wryting seemeth to be Paschasius who was a little before Berengarius aboute the time of Bertrame and likewise Lancfrancke the firste that brought it into England Paschasius the first beginner of the faction of transubstantiation On the contrary side againe the firste that was openly impugned and troubled for denying transubstantiation was this Berengarius with whom Lancfranck also was supposed at the first beginning to holde and take part but afterward to cleare himselfe he stoode openly against hym in the Councell and wrote against him It foloweth then in the Acte of the Councel that when the Synode of Archbishops Bishops Abbots and other Prelates were together assembled y e greater number saith the storie did holde that the breade and wine were turned substantially into the body and bloud of Christ. Notwithstanding sayeth he diuers there were in the sayde Councel whych helde the contrary wyth Berengarius Ex W. Malmesb but at laste were driuen to geue ouer Berengarius amonge the rest after he had long stand in the constant defence of the truth at last relented to their willes confessing his errour where none was and desired pardon of the Councell And thys was as seemeth to W. Malmesb. hys firste geuing ouer Who afterwarde returning to hymselfe agayne after the death of Pope Leo The story recantation of Berengaâ—ius declaâ—â—d by W. Malmesb. De gestis Anglorum Lib. 3. and prickte with the stinge of conscience was driuen againe to recognise the truthe whych he before had denied The Pope sayeth Malmesb. perceauing this would not leaue him so but sent into Fraunce Hildebrande hys Cardinall Chaplaine as meete a mate for such a feate as was in all Satans courte and made him with a wany and to come againe coram nobis who so handled Berengarius and bringing hym before the face of the Councel bolden at Turon that he made him to say erraui once again against whome stoode vp in that Councell Lanfrancus and Guimundus aforesaid impugning his assertion And thus staÌ„deth the narration of W. Malmesbery But by the actes of y e Councel of Rome appeareth an other declaration which is that thys latter recantation of Berengarius shoulde be at Rome vnder Hildebrand being then Pope The order of his recantation declared Ex actis Romani Concilij in the yere of our Lord. 1076. and in the moneth of February and that in the sayde Councell holden in Ecclesia Saluatoris thys recantation of Ego Berengarius was made and he enioyned by the sayd Pope Hildebrand vpon hys oth neuer hereafter to teache or dispute contrary to that faith of the Sacrament there holden c. Againe Henry Bullinger in his booke The order of the sayd recantation reported out of Henr. Bulling De origine erroris cap. 10. De origine erroris following belike some other authour expresseth the order of the foresayd recantation after thys sorte and sayeth that in the time of Pope Leo. 9. Anno. 1051. there was a Romane Councell holden at Uercellense in the whyche Councell Lanfrancke beinge then present the Booke of Ioh. Scotus was openly read and there condemned Also Berengarius was sent for Concilium Vercellenâ—e who seeing the preiudiciall proceeding of that Councell refused himselfe to come but sent two Clerkes which openly there defended hys cause and quarell and were for the same committed vnto prison Such is the freedome of the Popes generall Councels w t prisons and violence to defend their verities Against the doings of this Councel notwithstanding the French men stoode stiffe both at Angew and Turon ioyning and consenting wyth Berengarius Not long after this died Pope Leo and after him succeeded Pope Uictor Concilium Florentinum by whom an other Synode was kept at Florence where the Actes and doings of the foresayde Councel of Uercellense were confirmed and a Legate also appointed to be sent to Turon in Fraunce This legate was Hildebrand aboue mentioned Concilium Turonense who calling the clergy of Fraunce together in a Synode fell there in hande wyth the cause of the Sacrament Berengarius not being ignoraunt of these Romaine Councels so kept himselfe that in all his action he would geue none other answere but that he beleeued and consented with the faith of the Catholicke Churche so for that time did frustrate the purpose of the councel rather deluding the preteÌ„ses of his ennemies then freely confessing the simple truth Againe Concilium Romanum â—ub Nicol. 2. after Uictor came Pope Nicholas 2. who congregating an other Councell at Rome An. 1058. sent for Berengarius there to appeare who being present argued what he could for the iustnesse of his cause but all woulde not serue In the Popes generall Councels such a stroke and mastership beareth authoritie aboue veritie Berengarius being thus borne downe on euery side by might superioritie when no remedye woulde serue Might beareth downe right but hee muste needes recant againe for the law of relapse was not yet in season he desired to know what other confession of the sacrament the Pope woulde require of him The last recantation of Berengarius Humbertus author of the decree Ego Berengarius besides y t whych hee hadde there confessed Then Pope Nicolas committed that charge to Humbart a Monke of Lotharinge and after a Cardinall y t he should draw out in formable wordes the order of his recantatioÌ„ after the prescription of Rome whych hee shoulde reade and publickely professe before the people The forme of which words is registred in the Decrees De consecrat dist 2. Ego Berengarius c. The effecte whereof is thys That hee pretendeth with heart and mouth to professe that he acknowledging the true catholicke De consecra Dist. 2. cap. Ego Berengarius and Apostolicall faith doth execrate all heresie namely that wherewyth hee hath lately bene infamed as holding that the bread and wine vpon the Altare after the
into his kingdom The triumph victory ouer death where he now sitteth at his fathers right hand that is to say in power glory equall in maiesty coeternall From thence he shal come to iudge the quicke the dead He shal appeare againe in great glory to receiue his elect vnto himselfe to put his enemies vnder his feete chaunging all liuyng men in a moment and raising vp al that be dead that all may be brought to his iudgement In this shall he geue ech man according to his deedes They which haue folowed him in regeneratioÌ„ which haue their sinnes washed away in hys bloud are clothed with hys righteousnes shall receiue the euerlasting kingdome and raigne with him for euer and they which after the race of the corrupt generation of Adam haue followed fleshe and bloud shall receiue euerlasting damnation with the deuill and hys angels I beleeue in the holy ghost I do beleue that the holy ghost is God the third person in Trinitie in vnitie of the Godhed equal with the father the sonne geuen through Christ to inhabite our spirites by which we are made to feele and vnderstand the great power vertue louing kindnes of Christ our lord For he illumineth quickneth and certifieth our spirit that by him we are sealed vp vnto the day of redemption by whom we are regenerate and made new cretures so that by hym and through hym we do receyue all the aboundaÌ„t goodnes promised vs in Iesus Christ. The holy Catholike Church This is an holy number of Adams posteritie elected gathered The Church washed and purified by the bloud of the Lambe from the beginning of the world and is dispersed through the same by the tiranny of Gog Magog that is to say the Turke and his tiranny and Antichrist otherwyse named the Bish. of Rome and hys aungels as this day also doth teach The Communion of Saints Which most holy congregation beyng as Paule teacheth builded vppon the foundation of the Apostles and Prophetes Christ beyng the head corner stone though it be by the tyranny of Satan and his ministers persecuted some by imprisonment some by death and some by other afflictions painful torments yet doth it remayne in one perfect vnitie both in faith and fellowship which vnity is knit in an vnspeakable knot as well of them which are departed from this mortal life as of them which now be liuyng and hereafter shall be in the same and so shall continue vntill they all do meete in the kyngdome where the head Iesus Christ with all hys holy members of which number thorough Christ I assuredly beleeue that I am one shall be fully complete knit and vnited together for euermore The forgeuenesse of sinnes I do beleeue that my sinnes and all their sinnes which do rightly beleeue the holy Scripture Remission only through Christ. are forgeuen onely thorough that Iesus Christ of whom onely I do professe that I haue my whole and full saluation and redemption which S. Paule saith commeth not through our workes and deseruyngs but freely by grace lest any should boast hymselfe Thorough the bloud of his Crosse all thyngs in heauen and earth are reconciled and set at peace wyth the Father without him no heauenly lyfe is geuen nor sinne forgeuen The resurrection of the body I do beleue that by the same my sauiour Christ I and all men shall rise againe from death for he as Paul sayth is risen agayne froÌ„ the dead and is become the first fruits of them which sleepe Resurrection For by a man came death and by a man commeth the resurrection from death This man is Christ through the power of whose resurrection I beleue that we all shall rise agayne in these our bodyes the elect clothed with immortalitie to liue with Christ for euer the reprobate also shall rise immortall to liue with the deuill and his angels in death euerlasting And the life euerlasting Through the same Iesus by none other I am sure to haue life euerlasting He onely is the way and entrance into the kingdome of heauen Iohn 3. For so God loued the world that he did geue his onely sonne Iesus Christ to the ende that so many as do beleue in him might haue euerlasting lyfe The which I am sure to possesse so soone as I am dissolued Life and Saluation onely by fayth in Christ. departed out of this tabernacle in the last day shall both body and soule possesse the same for euer to the which God graunt all men to come I beleue that the sacramentes that is to say of Baptisme and of the Lordes supper are seales of Gods moste mercyfull promises towardes mankind Two sacraments of the new Testament In Baptisme as by the outward creature of water I am washed from the filthines which hangeth on my flesh so do I assuredly beleue y t I am by Christes bloud washed cleane froÌ„ my sins through which I haue sure confidence of my certaine saluation In the partaking of the Lordes supper as I receyue the substance of bread wyne the nature of which is to strengthen the body so do I by faith receyue the redemption wrought in Christes body broken on the crosse life by his death resurrection by his resurrection and in summe all that euer Christ in his body suffered for my saluation to the strengthening of my faith in the same And I beleeue that God hath appointed the eatyng drinking of the creatures of bread and wine in his holy supper according to his word to mooue and to stirre vp my mynd to beleue these articles aboue written This is my faith this I do beleue and I am content by Gods grace to confirme and seale the truth of the same with my bloud By me Iohn Warne ¶ A letter of Iohn Cardmaker to a certaine friend of his The peace of God be with you YOu shall right well perceiue A 〈◊〉 M. Câ—â—â—â—make◠〈…〉 that I am not gone backe as some men do report me but as ready to geue my lyfe as any of my brethren that are gone before me although by a pollicie I haue a little prolonged it and that for the best as already it appeareth vnto me and shortly shall appeare vnto all That day that I recant any poynt of doctrine I shall suffer twenty kyndes of death the Lord beyng myne assistance as I doubt not but he wil. Commend me to my friend and tell hym no lesse This the Lorde strengthen you me and all his elect My riches and pouertie is as it was woont to be and I haue learned to reioyce in pouertie as well as in riches for that count I now to bee very riches Thus fare ye well in Christ. Salute all my brethren in my name I haue conferred with some of my aduersaries learned men and I finde that they be but Sophistes and shadowes ¶ A note concerning M. Cardmaker MAister Cardmaker beyng condemned in
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
by meanes which meanes is faith in Christ Iesus crucified For so much as by hys faith in Christe a man is iustified and thereby made the childe of saluation reason must needes lead the same to be then the childe of election chosen of God vnto euerlasting life For howe can a man be iustified but he must needes be saued and howe can a man be saued but by consequence it foloweth that he must also be elected And therefore of Election it is truely sayd De electione iudicandum est à posteriore that is to say Fayth is the meanes wherby we be certified of our Election wee must iudge of election by that which commeth after that is by oure faith and beliefe in Christ which faith although in time it followeth after election yet is it the proper and immediat cause assigned by the scripture which not onely iustifieth vs but also certifieth vs of thys election of God Whereunto likewise well agreeth thys present letter of M. Bradford wherein he sayeth Election allbeit in God it be the first yet to vs it is the last opened And therefore beginning first sayth he wyth creation De electione iudicandum est a posterâ—ore Election fiâ—st knowen to God and last opened to man I come froÌ„ thence to the redemption and iustification by faith and so to election Not that faith is the cause efficient of election being rather the effect thereof but is to vs the cause certificatory or the cause of our certification wherby we are brought to the feeling and knowledge of our election in Christe For all be it that election first be certaine in the knowledge of God yet in our knowledge Faith onely that wee haue in Christe is the thynge that geueth to vs our certificate and comfort of thys election Wherefore who soeuer desireth to be assured that he is one of the electe number of God lette hym not clyme vp to heauen to knowe but let hym descende into hym selfe and there searche hys Faith in Christe the sonne of God whyche if hee finde in hym not fained by the working of Gods holy spirite accordingly thereuppon let hym staye Euery man to stay himsâ—lfe vpon Gods generall promise and so wrappe hym selfe wholely both body and soule vnder Gods generall promise and cumber hys heade wyth no further speculations knowing thys that who so euer beleueth in him shall not perish Ihon. 3. shall not be confounded Ro. 9. shal not see death Ih. 8. shal not enter into iudgemeÌ„t Ih. 5. shall haue euerlasting life Iâ— 3.7 shall be saued Mat. 28. Act. 16. shal haue remission of al his sinnes Act. 10. shal be iustified Rom. 3. Ga. 2. shal haue flouds flowing oute of him of water of life Iohn 7. shall neuer die Iohn 11. shal be raised in the last day Iohn 6 shal finde rest to hys soule and shal be refreshed Math. 11. Now then for so much as we see faith to be the ground wherupon depeÌ„deth the whole coÌ„dition of our iustifying let vs discusse in like maner what is this faith whereof the scripture so much speaketh What fayth is Diuers kindes of fayth for the more plaine vnderstanding of the simple For many kindes there be of faith as a man maye beleeue euery thing that is true yet not euery truth doeth saue neither doth the beleeuing of euery truth iustifie a man Euery truth hath his fayth but euery truth iustifieth not no more doth euery fayth He y t beeleueth that God created all things of nought beleueth truely He that beleueth that God is a iust God that he is omnipoteÌ„t that he is mercifull that he is true of promise beleeueth well and holdeth the truthe So hee that beleeueth that God hath his election from the beginning and that he also is one of the same electe predestinate hath a good beliefe and thinketh wel but yet this beliefe alone except it be seasoned with an other thing wil not serue to saluation as it auailed not the olde Iewes which so thought of them selues and yet thinke to this day to be only Gods elect people Fayth the action Christ the obiect of fayth Fayth Christ correlatiues Onely the faithe whiche auaileth to saluation is that whose obiect is the body and passion of Iesus Christe crucified So that in the act of iustifying these two fayth and Christ haue a mutual relation and must alwaies concurre together faith as the action which apprehendeth Christe as the obiect which is apprehended For neither doeth the passion of Christe saue wythout faith Christ without faith saueth not Fayth without Christ helpeth not neither doeth faith helpe except it be in Christ As we see the body of man sustained by bread drinke not except the same be receiued and conueied into the stomacke and yet neither doeth y e receiuing of euery thing sustaine mans body except it be meate and drinke whych haue power to geue nourishment In like sort it is with faith for neither doth the beleuing of euery thing saue but onely faith in the bloud of Christ neither again doth y e same bloud of Christ profite vs except by faith it be receiued And as the sunne being the cause of all lighte shineth not but to them onely which haue eyes to see nor yet to them neither vnlesse they will open their eyes to receiue the light so the Passion of Christ is the efficient cause of saluation but faith is the coÌ„dition wherby the sayd passion is to vs effectuall Grace Election Vocation Christes death causes externe of our saluatioÌ„ Fayth the onely interne cause of mans saluation Fayth is an action in man but not of man Vertues and workes of charitye though they be good giftes of God in man yet they serue not to iustification Fayth taketh his dignitye of his obiect Looking vp to the brasen Serpent and beleeuing vpon the body of Christ compared The error of the Papistes peruerting the mind of Gods testament how and wherin And that is the cause why we say with the Scripture that faith only iustifieth vs not excluding thereby al other externe causes that goe before faith as grace mercy election vocation the death of Christe c. all whiche be externe causes working our saluation through faith But when we say that faith only iustifieth vs the meaning thereof is thys that of all internall actions motions or operations in man geuen to him of God there is none other that contenteth pleaseth God or standeth before hys iudgement or can helpe any thing to the iustifying of man before him but only this one action of faith in Iesus Christ the sonne of God For although the action of praying fasting almes pacience charity repentance the feare and loue of God be hie giftes in man and not of man geuen of God to man yet be none of al these actions in man imputed of God to saluation but only this one action of faith in maÌ„ vpon Christ Iesus the sonne
the same constancie as dyd the other and therfore were both deliuered vnto the sheriffes who were there present but afterwards were conueyed to the places aboue named there moste ioyfully gaue their houses to bee burned in the fire and their soules into the handes of Almighty God by Iesus Christ who hath assured them to a better hope of life This Diricke was a man whome the Lorde had blessed as well with temporall riches as with hys spirituall treasures which riches yet were no clogge or let vnto hys true professing of Christe the Lord by his grace so woorking in him of the which there was such hauocke made by the greedye raueners of that time that hys poore wyfe and children had little or none thereof During his imprisonment although he was well stricken in yeares and as it were past the time of learning yet he so spente his time that being at hys firste apprehension vtterly ignoraunt of any letter of the booke he coulde before his death read perfectly any Printed English Whos 's diligence and zeale is worthy no small commendation and therefore I thought it good not to lette it passe ouer in silence for the good encouragement and example of others Moreouer at his comming into the towne of Lewes to be burned the people called vpon him beseeching God to strengthen him in the faith of Iesus Christe Hee thanked them and prayed vnto God that of hys mercye hee woulde strengthen them in the lyke Faith And when hee came to the signe of the Starre the people drew neare vnto hym where the Sheriffe sayde that he had founde him a faithfull man in all hys aunsweres And as he came to the stake hee kneeled downe and made hys prayers and the Sheriffe made haste Then hys Booke was throwne into the barrell and when he had stript him selfe as a ioyfull member of God he went into the barrell him selfe And as soone as euer hee came in he tooke vp the booke and threw it among the people and then the Sheriffe commaunded in the Kynge and Queenes name in paine of death to throw in the booke againe And immediately that faithful member spake with a ioyfull voyce saying Deare brethren and sisterne witnes to you all that I am come to seale with my bloude Christes Gospell for because I know that it is true it is not vnknowen vnto all you but that it hath bene truely preached heere in Lewes and in all places of Englande and nowe it is not And for because that I wil not deny heere Gods Gospel and be obedient to mans lawes I am condemned to die Dear brethren and sisterne as many of you as doe beleeue vpon the Father the Sonne and the holy Ghoste vnto euerlasting life see you do the woorkes appertaining to the same And as many of you as doe beleeue vppon the Pope of Rome or any of his lawes which he sets foorth in these daies you do beleeue to your vtter condēnation and except the great mercy of God you shall burne in hell perpetually The Martyrdome of Diricke Caruer And then spake hee againe to all the people there present with a loude voyce saying deare brethren Horrible prouoking of Gods iudgement and all you whom I haue offended in woordes or in deede I aske you for the Lordes sake to forgeue mee and I heartely forgeue all you which haue offended me in thought word or dede And he sayd further in his praier Oh Lord my God thou hast wrytten Hee that wil not forsake wife children house Dirickes prayer at his death and all that euer he hath and take vp thy crosse and folow thee is not woorthy of thee But thou Lorde knowest that I haue forsaken all to come vnto thee Lord haue mercy vppon me for vnto thee I commend my spirit and my soule doth reioyce in thee These were the last wordes of that Faythfull member of Christe before the fire was put to hym And afterward that the fire came to him he cried Oh Lorde haue mercy vpon me and spronge vp in the fire calling vppon the name of Iesus and so ended Thomas Iueson Martyr AT Chichester Tho. Iueson of Euerson apprehended with Diricke and other suffered at Chichester about the same moneth was burned one Thomas Iueson of Godstone in the Countie of Surrey Carpenter whose apprehension examination and condemnation for as much as it was at one time and in one forme with Diricke Caruer and Iohn Launder I doe here omit referring the reader to their hystorie processe before mentioned sauing onely this his seuerall confession and priuate answers made before B. Boner at hys last examination in the Consistorie I thought not to pretermit who being examined vppon the foresayd Articles answered as followeth The aunsweres of Thomas Iueson to the obiections of Boner bishop of London in a chamber at his house in the moneth of Iuly 1. FIrst that he beleued that there is but one Catholike Aunsweres of Thomas Iueson vniuersall and whole Church of Christ thorough the whole worlde which hathe and holdeth the true faith and all the necessarye Articles of Christen beliefe all the Sacraments of Christe with the true vse and administration of the same 2. Item that he is necessarily bounden to beleeue geue credite in all the sayd faith Articles of the beliefe religion and the Sacraments of Christe and the administration of the same 3. Item that that faithe religion and administration of Sacraments which now is beleeued vsed taught and set forth in this our church of England is not agreeing wyth the truth and faith of Christ nor with the faith of the sayde Catholicke and vniuersall Church of Christ. 4. Item concerning the Sacrament of the aultar he beleueth that it is a very Idol and detestable before God as it is now ministred 5. Item that the Masse is nought and not of the institution of Christ but y t it is of mans inuention and demaunded whether any thing vsed in the Masse be good he sayde that he would answere no further 6. Item that hee had not receiued the Sacrament of the aultar since it hath ben ministred as now it is in England neither was confessed at any time within this seuen yeres nor he hath not heard Masse by the same space 7. Item that auricular confession is not necessarye to be made to a priest for that he cānot forgeue nor absolue him from sinnes 8. Item concerning the Sacrament of Baptisme that it is a signe and token of Christe as circumcision was and none otherwise and he beleeueth that his sinnes are * He meaneth not by the mere vertue of the element Two Sacramentes not washed away thereby but his body onely washed for his sinnes be washed away onely by Christes bloud 9. Item that there be in the Catholike Church of Christ onely two Sacraments that is to saye the Sacrament of Baptisme and the Sacrament of the Supper of the Lord and no
afterwarde was byd hym selfe to kneele down to haue his head cut off no cause nor coÌ„demnation further beyng layd agaynst him but onely of meere hatred agaynst the Gospell Ex Ioan. Gastia The name of the Persecutor appeareth not in the story George Scherrer At Rastat by Saltzeburge An. 1528. Ater that this George had instructed the people in knowledge of the Gospell in Rastat .x. miles distant froÌ„ Saltzeburge George Scherâ—er Martyr he was accused of his aduersaries and put in prison where he wrote a confession of his faith whiche Mathias Illiricus hath set out wyth his whole storye Ex Mat Flat Illyrica Hee was condemned to be burned a liue but meanes was made that first his head shoulde be cut of and his body afterward be cast into the fire Going toward his death he sayd crying aloude That you may knowe sayde he that I die a true Christian A straunge myracle of God in manifesting hys Gospel I will geue you a manifest signe and so he did by the power of the Lord For when his head was taken of froÌ„ his shoulders the body falling vpon his belly so coÌ„tinued the space while one might well eat an egge After that softly it turned it selfe vpon the backe and crossed the righte foote ouer the lefte and the right hand ouer the left At the sight wherof they which sawe it were in a great maruell The Magistrates which before had appoynted to haue burned the body after his beheading seeing this myracle would not burne it but buryed it with other Christian mens bodyes and many by the same examplr were moued to beleue the Gospell Thus God is able to manifest the truth of his Gospell in the midst of persecution who is to be blessed for euer Amen Balthasar Officiall Henry Flemmyng At Dornick 1225. This Henry a Fryer sometyme of Flaunders forsooke hys habite maryed a wyfe Who beyng offered lyfe of Balthasar if he woulde confesse hys wyfe to be an harlot denyed so to do and so was burnt at Dornic A Popishe priest and a wicked murderer A good priest dwelling not farre from Basill 1539. A good Priest martyred in hys own house There was a certaine wicked Priest a notorious adulterer a dycer and a vile dronkard geuen to all wickednes and vngratiousnesse without all feare regarding nothing what mischiefe he did moreouer a maÌ„ fit and readye to serue the affection of the papistes at all turnes It chaunced y t this Priest was receiued and lodged in the house of an other Priest dwellyng not farre from Basill whiche was a good man and a sincere fauourer of the Gospell This dronken priest sitting at supper was so dronke that he coulde not tell what he did or els feyned himselfe so dronke of purpose the better to accomplishe hys intended mischiefe So it followed that this wretch after hys first sleep rose out of his bed and brake all the glasse windowes in his chamber threwe downe the stone and rent all his hostes bookes that he founde The host awaking wyth y e noyse therof came to hym asking howe he dyd whether there were any theeues or enemies that he was in feare of desiring him to shew what he ayled But assoon as the good host had opened his chamber doore the wicked cutthroate ranne at him with his sworde and slew hym The host after the wounde receaued fell downe and dyed Upon this a clamour was made through all the street and the neighbours came in the murderer was taken and bound and yet all the frendes and kinsfolkes that the good priest had could not make that miserable caitiffe that was the murderer to be executed the superiour power did so take hys part saying that he shoulde be sent to hys byshop The townes men did grieuously cry out and complayne at the boulstering out of so manifest vilany So did also the noble man that was the Lord of the Page saying that so many good men and maried priests were drowned and beheaded for such small trifles without any regard had to the Byshop but a murtherer might escape vnpunished It was aunswered to them agayne that what the superiour powers wold do thei had nothing to do withal The tyme was otherwise now then it was in the commotion of the rusticall people The superiour power had authoritie to gouerne as they would sayd they it was their parts onely to obey Ex Ioan Gastij And so was he sent bound to the byshop and shortly after dismissed hauing also a greater benefice geuen him for hys worthy acre for he so auaunted him selfe that he had slain a Lutheran Priest Ex tom 2. Conuiualium Sermonum Ioan. Gastij ex Pantal. Charles the Emperours Procurator Doctour Anchusanus Inquisitour Latomus At Louane An. 1543. XXviij ChristeÌ„ men and weomen of Louane Paule a preist Two aged women Antonia Two men At Louane 1543. When certayne of the Cittie of Louane were suspected of Lutheranisme the Emperors Procurator came from Bruselles thether to make Inquisition After which Inquisition made certaine bandes of armed men came beset their houses in the nighte where many were taken in theyr beddes pluckt froÌ„ their wiues and children and deuided into dyuers prysons Through the terrour wherof many citizens reuolted from y e doctrine of the gospel and returned agayne to Idolatrye But 28. there were whiche remayned constant in y e persecutioÌ„ Unto whoÌ„ the Doctors of Louan Anchusanus especially the Inquisitour Latomus sometymes w t other came and disputed thinking no lesse but either to confound them or to conuert theÌ„ But so strongly y e spirite of y e Lord wrought with hys Saints that the other went rather confounded awaye theÌ„ selues When no disputation coulde serue that whiche lacked in cunning they supplyed w t tormentes by enforcing and afflicting theÌ„ seuerally euery one by him selfe Among the rest there was one Paulus a Priest vpon the age of 60. yeres whom the Rectors of the Uniuersitie wyth theyr Collegues accompanyed with a great number of billes and gleues brought out of prison to y e Austen Friers where after many foule wordes of the Rector he was degraded But at length for feare of death he began to stagger in some poynts of his confession and so was had out of Louane and condemned to perpetuall prison whiche was a darke and stincking dongeon where he was suffered neither to read nor write Paulus a priest condemned to perpetuall prison or anye man to come at him commaunded onely to be fed with bread and water After that other two there were whiche because they had reuoked before were put to the fire and burnt 2. Martyrs burnt at Louane constantly taking their martyrdome Then was there an old man and 2. aged women brought forth An aged man Martyr of whom the one was called Antonia borne of an auncient stocke in that Citie These also were condeÌ„ned the man to be headed the 2. women to be buryed quicke Antonia
Nicholas Frenchman Nicholas Frenchman MarioÌ„ wyfe of Augustinus Martyrs Marion wife of Augustinus An. 1549. M. Nicholas and Barbara hys Wyfe also Augustinus a Barber and Marion hys Wyfe borne about Hennegow after they had bene at Geneua a space came into Germanye thinkyng that way to passe ouer into England By the way comming to HeÌ„negow Augustine desired M Nicholas because he was learned to come to Bergis to visite and comfort certeyne brethren there which he willingly did From thence passing by Dornic or Tornay they held on theyr iourney toward England But in the way Austen and his wife being knowen were detected to the Lieuetenaunt of Dornic who in all speedy hast folowing after them ouertooke them 4. myles beyond Donic Augustine how I can not tell escaped that time out of theyr handes and could not be found The souldiours then laying handes vpon Nicholas and the 2. women brought them backe agayne to Dornic In returninge by the waye when M. Nicholas at the table gaue thankes as the maner is of the faythfull the wicked Ruler scorning them and swearing like a tyraunt sayd Now let vs see thou lewd heretick whether thy God can deliuer thee out of my hand To whome Nicholas aunswering againe modestly asked what had Christ euer offended him that he with his blasphemous swearing did so teare him in pieces desiring him Blasphemy of a Papist that if he had any thing against Christ rather he would wreke his anger vpon his poore body and let the Lord alone Thus they being bound hands feet were brought to Bergis and there laid in the doungeon TheÌ„ duke Ariscote accompanyed with a great number of priestes and Franciscan Friers and with a Doctor whiche was theyr warden came to talke with them Nicholas sâ—anding in the middest of them being asked what he was and whither he would aunswered theÌ„ perfectly to all theyr questions and moreouer so confounded the Friers that they went away ashamed saying that be had a deuil and crying The Fryers confounded to the fire with him Lutherane As they continued looking still for the day of their execution it came to the Riuers myndes to aske of Nicolas in what house he was lodged wheÌ„ he came to Bergis Nicolas sayd he had neuer bene there before and therefore being a straunger he could not tell the name of the house When Nicolas would confesse nothing Duke Ariscotus came to Barbara Nicholas hys Wyfe to know where they were lodged at Bergis promising many fayre woordes of deliuery if she would tell Barbarn reuolted She being a weake and a timorous woman vttered all By the occasion whereof great persecution folowed and many were apprehended Where this is to be noted that shortlye Gods punishment vpon persecutours euen vpon the same the sonne of the sayd Duke Ariscotus was slayne and buryed the same day when Augustinus was burned To be short Nicolas shortly after was brought before the Iudges and there condemned to be burned to ashes At which sentence geuing Nicholas condemned Nicolas blessed the Lord which had counted him worthy to be a witnesse in the cause of hys deare and welbeloued sonne Going to the place of execution he was commaunded to speake nothing to the people or els he should haue a balle of wood thrust in his mouth Being at the stake and seeyng a great multitude aboute him forgetting his silence promised he cryed with a loud voyce O Charles Charles how long shall thy hart be hardened And with y t one of y e souldiours gaue him a blow Then saide Nicholas again Ah miserable people thou art not woorthy to whom the word of God should be preached And thus hee spake as they were binding him to the stake The â—riers came out with theyr olde song crying that he had a deuill To whom Nicholas spake the Uerse of the Psalme Depart from me all ye wicked for the Lord hath heard the voyce of my weepyng And thus this holye Martyr paciently taking his death commended vp his spirit vnto God in the middest of the fire Ex Lud. Rab. Pantal. et alijs  Marion Wife of Austen aboue mentioned At Bergis in Hennegow An. 1549. After the Martyrdome of this M. Nicolas MarioÌ„ the wife of Austen was called for The martyrdom of Marion With whome they had much talke about the maner and state of Geneua asking her how the Sacraments wer administred ther and whether shee had celebrated there the Lordes Supper To whom she aunswered that the Sacramentes there were celebrated after the Lordes institution of the which she was no Celebrator but a Partaker The sentence of her condemnation was this that she should be interred quicke When she was let downe to the graue Marion buryed quicke kneeling vpon her knees she desired the Lord to help her and before she should be throwne downe she desired her face might be couered with a napkin or some linnen cloth who being so couered and the earth thrown vpon her face and her body the hangman stamped vpon her with hys feet till her breath was past Ibidem The watchmeÌ„ or souldiours of Bellimont Augustine the husband of Marion At Bellimont in Hennegow An. 1549. Ye heard before how Austen escaped before at the taking of Nicholas and the 2. women After this he gaue himselfe to sell spices other pedlary ware from place to place Who at length coÌ„ming to the Towne of Bellimont in Hennegow there was knowne detected to the Magistrate Whereof he hauing some intelligence before left his ware ran away And seeing moreouer the house beset about with harnised men where he was hosted he began to be more afeard and hid himself in a bush for he was very timorous and a weake spirited man But the houre beyng come which the Lord hath appoynted for him it happened that certayne standing vpon the towne walle which might well see him go into the thicket or bushe gaue knowledge therof to the souldiours Augustine againe taken which folowed hym to the bushe and tooke him Beyng taken he was had to Bergis the head towne of Hennegow where being examined valiauntly standyng to the defence of his doctrine aunswered his aduersaryes with great boldnes Wherein here is to be noted and maruelled to see the worke of the Lord Example of Gods goodnes in strengthening the weake harted how this man being before of nature so timorous now was so strengthened wyth Gods grace that he nothing feared the force of al his enemies Among other came to him the Warden of the Gray Friers with a long Oration perswadyng him to relent or els he shoulde be damned in hell fyre perpetually To whom Austen aunsweryng agayn sayd proue that which you say by the authority of Gods woord that a man may beleue you you saye much but you proue nothing rather lyke a Doctor of lyes then of truth c. At last he being there condemned to be burnt at Bellimont was brought to the Inne
c. began thus to reason The Fryer God vnderstandeth al tongues and the church of Rome hath prescribed this forme of praying Prayiâ—â— strauâ—â—â— tongâ—â— receiuing the same from the auncient churche and the fathers which vsed then to pray in Latine And if anye tongue be to be obserued in prayer one more then an other why is it not as good to pray in the Latyn tongue as to pray in the Frencch The Martyr My meaning is not to exclude any kynd of language from prayer whether it be in y e Latine Greek Hebrue or any other so that the same be vnderstanded and may edifie the hearers The Fryer When Christ entred the Citty of Hierusalem the people cryed lauding hym with Osanna filio Dauid and yet vnderstood they not what they sayd as Hierome writeth The Martyr It may be that Hierome so writeth howe they vnderstoode not the propheticall meaning or the accomplishment of these wordes vpon Christes comming but that they vnderstood not the phrase of that speache or language whiche they spake speaking in theyr owne language Hierome doth not deny Then the Fryer declaring that he was no fit parson to expound the Scriptures being in the Latine tongue inferred the authorities of Counsels and doctors testimonies of men which semed to moue the officer not a little who then charging hym with many thinges The Sacâ—â—â—ment Iohn 6. as with wordes spoken in contempt of the virgin Mary and of the Sayntes also wyth rebellion agaynst princes and kinges came at laste to the matter of the Sacrament and demaunded thus Inquisitour Doest thou beleue the holy host whiche the priest doth consecrate at the masse or no The Martyr I beleue neyther the host nor any such consecration Inquisitour Why doest thou not beleue the holy Sacrament of the aultar ordayned of Christ Iesus hymselfe The Martyr Touching the sacrament of the Lordes supper I beleue that when soeuer we vse the same accordyng to the presentation of S. Paule we are refreshed spiritually with the body and bloud of our Lord Iesus Christ who is the true spirituall meate and drinke of our soules The Fryer The Fryer then inferred the wordes of S. Ioh. Gospell saying My flesh is meate in deede c. and sayd that the Doctors of the church had decided that matter already and had approued the masse to be an holy memory of the death and passion of our Lord Iesus Christ. The Martyr The sacrament of the supper I beleeue to be ordeined of the Lord for a memoriall of his death for a styrryng vpp of our thankes geuing to hym In whiche Sacrament we haue nothing to offer vp to hym but doe receiue with all thankesgeuing the benefites offered of God to vs most aboundantly in Christ Iesus hys sonne And thus the Aduocate with the Fryer biddyng the Notary to write the wordes that he had spoken departed Who after eyght dayes beyng accompanied with the sayd Franciscan and other fryers moe of the Dominickes sent for the sayde Richard Feurus agayne to hys house and thus began to enquire Inquisitour Doest thou beleue any purgatory The Martyr Purgatory I beleue that Christ with hys precious bloude hath made an end of all purgatory and purgation of our sinnes Inquisitour And doest thou thinke then there is no place after this life where soules of men departed remayne so long til they haue made satisfaction for their sins The Martyr No but I acknowledge one satisfaction once made for the sins of all men by the bloude sacrifice of Iesus Christ our Lord which is the propitiation and purgation for the sinnes of the whole world The Fryer Math. 18. In the xviij chap. of S. Math. Christ speaketh by way oâ— a parable or similitude of a certayne cruell seruaunt who because he would not forgeue hys fellow â—eruaunt was cast in prison and saith That he shall not come out from thence before he hath payde the vttermost farthing By the which similitude is signified vnto vs a certayn middle place which is left for satisfaction to be made after this lyfe for sinnes The Martyr First the satisfaction for our sinnes by the death of Christ Satisfaction for sinnes Math. 11. Ioh. 10. Ioh. 13. Apoc. 13. Luke 23. is playne and euident in the scriptures as in these places Come to me all you that labour and be burdened and I will refresh you Math. 11. I am the doore he that entreth by me shal be saued Iohn 10. I am the waye veritie and lyfe Iohn 13. Blessed be they that dye in the Lord for they rest from theyr labours Apoc. 13. Also to y â— thiefe which hanged with the Lorde it was sayde This day thou shalt be with mee in paradise c. Secondly as touching this similitude it hath no other demonstration but to admonishe vs of our duetye in shewing charitie and forgeuing one an other which vâ—â—es we do there is no mercye to be looked for at the handes of God The Fryer If this be true that you say then it should folow that there is neyther purgatory Limbus nor anye Limbus whiche were agaynst our Christian fayth and oure Crede which sayth He descended into hell c.. The Deputy Doest thou not beleue there is a Limbus The Martyr Neither doe I beleue to be any suche place ney-doth the scripture therof make any mention The Fryer Where were the old fathers then before the death of Christ The Martyr In lyfe I say eternall which they looked for beyng promised before to Adam Abraham and the Patriarches in the seede to come The Deputy Then the Deputy what saith he doest thou beleue that the pope hath any power The Martyr Yea verily The Deputy The power of the pope Doest thou beleeue that the pope as the vicar of Iesu Christ can here bynde and loose The Martyr That I doe not beleue The Deputy How then doest thou vnderstand the power of the pope The Martyr I vnderstand the power of the pope so as sainct Paul declareth .ij. Thess. saying That because the worlde refused to receiue the loue of the truth vnto saluation therefore God hath geuen to Satan and to hys ministers power of illusions and erroures that men shoulde beleeue lyes and set vp to themselues pastors and teachers suche as they deserue The Fryer Christes vicar in earth Christ gaue to S. Peter power to bynde loose whose successour and vicar of Christ is the pope for the gouernment of the church that it might haue one head in the world as it hath in heauen And though the Pastors doe not liue according to y e word which they preach yet their doctrine is not therefore to be refused as Christ teacheth Math. 23. Math. 23. The Martyr If the pope and hys adherents would preach the word purely sincerely admixing no other inuentions of theyr own nor obtruding laws of theyr own deuising I would then imbrace their doctrine how soeuer their lyfe were to the
to be a farre vnequall recompence and satisfaction for a thinge whiche ought of right and iustice to be ministred vnto him that a king therefore should reuocate and vndoe the actes and statutes passed by a whole Realm contrary to hys owne honour and weale of hys subiectes c. Where is moreouer to be vnderstanded The crafty packing of the Papistes how that the Pope with all hys papistes and the French king also and peraduenture Stephen Gardiner too the kynges owne Ambassadour had euer a speciall eye to disproue and disapoynt y e kings successioÌ„ by Queene Anne whoÌ„ they knew all to be a great enemye vnto the pope thinking thereby that if that succession were diminished the popes kingdome might soone be restored agayn in England But yet for all their vniust and craftie packing they were throughe Gods prouideÌ„ce frustrate of their desired purpose For although they so brought to passe the next yeare folowing to adâ—â—lle the order of that succession by a contrary Parlament The Papistes frustrate of their purpose yet neither did they so adnihilate it but that both K. Edwarde followed yea and also the same succession afterward by the said king and other parlaments was restored againe and yet God be praised hath hetherto raigned doth yet florish in the Realme of England Nowe as wee haue declared the Kings doings in the Realme of Scotland and of Fraunce proceding further in the kings proceedings wyth other Princes let vs see how the king defended himselfe and his cause before the Emperor sending his ambassador vnto him vsing these wordes before his maiestie as here foloweth The Oration of the kings Ambassadour before the Emperour in defence of his cause SIr the king my maister taking and reputing you as his perfect frende confederate and allye and not doubting but you remembring the mutual kindnes betwene you in times past The Oration of the Ambassadour to the Emperour wil shew yourself in all ocurrents to be of such minde and disposition as iustice truthe and equitie doeth require hath willed me by his letters to open and declare vnto you what he hathe done and in what wise hee hathe proceeded concerning suche Marriage as by many yeares was supposed to haue bene betwene your Aunte and hys grace Diuisions consisting in 2. partes In which matter being two principall poyntes specially to be regarded considered that is to say the iustice of the cause and the order of the processe therein hys highnes hath so vsed hym in both as no man may right wisely complaine of the same First as touching the iustnes of the cause that is to say of that Mariage betwene him and your sayde Aunte to be nought The iustnes of the kinges cause and of no moment ne effect but against the law of God nature and man and indispensable by the Pope and in no wise vailable his highnes hath done therein asmuch as becommeth him for discharge of hys coÌ„science and hath found so certain so euideÌ„t so manifest so open and approued truth as wherunto his maiesty ought of good congruence to geue place which by al other ought to be allowed and receiued not as a matter doutful disputable or depending in question and ambiguitie but as a plaine determined and discussed verity of the true vnderstanding of gods word and lawe which all Christian men must follow and obey and before all other worldly respects prefer and execute In attaining the knowledge whereof if hys highnes had vsed only his owne particular iudgement sentence or the minde only opinion of his owne natural subiects althoughe the same might in his conscience haue suffised woulde not muche haue repugned if some other had made difficulty to assent to him in the same till further discussion had bene made thereupon But now forasmuch as besides hys owne certaine vnderstanding and the agreement of thys whole Cleargie to the same in both Prouinces of hys realme his maiestie hath also for him the determinatioÌ„s of the moste famous vniuersities of Christendome Vniuersities staÌ„ding with the kinges cause and most indifferent to pronounce and geue iudgement in this case and among them the Uniuersitie of Bonony all feare of the Pope set apart concluding against his power and also Padua the Uenetians threates not regarded geuynge their sentence for the truth euident words of Gods law there should no man as seemeth to him gainsay or wythstand either in word or dede the truth thus opened but for his honor and duetie to the obseruation of Gods law willingly embrace and receiue the same According whereunto his grace perceiueth also aswell in his Realme as els where a notable consent and agreement amongest all Diuines and suche as haue studied for knowledge of Gods lawe without contradiction of anye number vnlesse it be such applying their minde to y e maintenaunce of worldly affections do either in defence of such lawes as they haue studied eyther for satisfaction of theyr priuate appetite forbeare to agree vnto y e same The number of whoÌ„ is so smal as in the discerning of truth it ought not to be regarded in a case so plainly described and determined by Gods word as thys is And if percase your Maiestie heere not regarding the number but the matter shall seme to consider in thys case not so much who speaketh as what is spoken to aunswer thereunto I say Syr the king my maister is of the same mind for his own satisfactioÌ„ taketh hymselfe to be in the right Both the number and matter maketh with the king not because so many sayeth it but because hee being learned knoweth the matter to be right Neuertheles reason would and enforceth also that straungers to the cause and not parties therein should be induced to beleue that to be truth that such a number of Clearkes doe so constantly affirme specially not being otherwise learned to be iudges of theyr sayings as your maiestie is not And if you were then could your highnesse shew such reasons authorities and grounds as cannot be taken away and be so firm and stable as they ought not of Christen men in any part to be impugned like as hath bene partly heeretofore shewed by his sondry ambassadours to your Imperiall maiestie and shuld eftsoones be done were it not too great an iniury to y t is already passed in the Realme to dispute the same againe in any other countrey which being contrarious to the lawes and ordinances of his realme he trusteth your prudeÌ„cie will not require but take that is past for a thing done and iustly done and as for Gods part to leaue hys conscience to himself qui Domino sua stat aut cadit and for y e world to passe ouer as a frend that whych nothing toucheth you and not to maruell though the said king my master regarding the wealth of his soule principally with the commodity of his person and so great benefit quiet of his realm haue percase
receiued and made thys answere againe to them as followeth The kings answere to the rebels FIrst we begin and make answere to the fourth and sixt articles The kinges aunswere to the rebels because vpon them dependeth much of the rest Concerning choosing of Counsailours I neuer haue red heard nor knowen that Princes Counsailours and Prelates should be appoynted by rude and ignorant common people nor that they were persons meete or of habilitie to discerne and choose meete and sufficient Counsailours for a Prince How presumptuous then are ye the rude coÌ„mons of one shire and that one the most base of y e whole realme and of the least experience to finde fault with your Prince for the electing of his Counsailours and Prelates and to take vpon you contrary to Gods lawe and mans lawes to rule your Prince whom ye are bouÌ„d by al law to obey and serue with both your liues landes and goodes and for no worldly cause to withstand As to the suppression of religious houses Monasteries we wil that ye and al our subiects should wel know For suppression of religious houses that this is graunted vs by all the nobles spirituall temporall of thys realme and by al the commons in the same by Acte of Parlament and not set foorth by any Counsailour or Counsailours vpon their mere wil and fantasy as ye full falsely would perswade our realme to beleeue And where ye alleage that the seruice of God is muche diminished the trueth thereof is contrary for there bee no houses suppressed where God was well serued but where most vice mischiefe and abomination of liuing was vsed and that doth well appeare by their owne confessions subscribed wyth their owne handes in the time of their visitations and yet we suffred a great many of them more then we needed by the Acte to stand wherin In these visitations of religious houses horrible it is to read what wickednes and abomination was there founde and regystred by the vysitors if they amend not their liuing we feare we haue more to aunswere for then for the suppression of all the rest And as for the hospitalitie for the reliefe of the poore we wonder ye be not ashamed to affirme that they haue bene a great reliefe of poore people when a great many or the most parte hath not past foure or fiue religious persons in them diuers but one which spent the substaunce of the goodes of their houses in nourishing of vice and abhominable liuing Nowe what vnkindnes and vnnaturalitie may we impute to you and all our subiects that be of that minde which hadde leuer suche an vnthriftie sorte of vicious persons shoulde enioye suche possessions profites and emoluments as grow of the sayd houses to the maintenance of their vnthriftie life then we your naturall Prince soueraigne Lorde and King whych doth hath spent more in your defences of our owne then sixe times they be woorth As touching the acte of vses we maruaile what madnes is in your braine The acte of vses or vpon what ground ye wold take authority vpon you to cause vs to breake those lawes and statutes which by all the noble Knightes and Gentlemen of this Realme whom the same chiefly touched hath bene graunted and assented too seeing in no maner of things it toucheth you the base commons of our realme Also the groundes of all those vses were false and neuer admitted by law but vsurped vpon the prince contrary to all equitie and iustice as it hath bene openly both disputed declared by all the well learned meÌ„ in the Realm of Englande in Westminster Hall whereby yee may well perceiue howe madde and vnreasonable your demaundes be both in that and in the rest and howe vnmeete it is for vs dishonorable to graunt or assent vnto and lesse mete and decent for you in such a rebellious sort to demande the same of your Prince As touching the fifteene which yee demaunde of vs to be released thinke yee that we be so faint hearted The acte of fiftene that perforce ye of one shire were ye a great many mo could compell vs with your insurrections such rebellious demeanour to remitte the same or thinke yee that any man will or may take you to be true subiects that first make shewe a louing graunt and then perforce would compel your soueraigne Lord and King to release the same The time of paiment whereof is not yet come yea and seeing the same will not counteruaile the tenth peny of the charges whych we haue and daily do susteine for your tuition safegarde make you sure by your occasioÌ„s of these your ingratitudes vnnaturalnes and vnkindnes to vs now administred ye geue vs cause which hath alwayes bene asmuche dedicate to your wealth as euer was King not so muche to set our study for y e setting forward of the same seing how vnkindly and vntruly ye deale now wyth vs wythout any cause or occasion And doubt yee not though you haue no grace nor naturalnes in you to consider your duetie of allegiaÌ„ce to your king soueraigne Lord the rest of our Realm we doubt not hath we and they shall so looke on thys cause y t we trust it shal be to your confusion if according to your former letters you submit not your selues As touching the first frutes we let you to witte it is a thing graunted vs by Acte of Parlament also The acte of first fruites for the supportation of part of the great and excessiue charges which we support beare for the maintenaunce of your wealthes and other our subiects and we haue knowen also that yee our commons haue much complained in times passed that the most part of our goodes landes and possessions of the Realme were in the spirituall mens handes and yet bearing vs in hande that yee be as louing subiectes to vs as may be yee can not finde in your hearts that your Prince and soueraigne Lord should haue any part therof and yet it is nothing preiudiciall vnto you our commons but doe rebel and vnlawfully rise against your Prince contrary to the dueâ—y of allegiaunce Gods commaundement Syrs remember your follies and traiterous demeanours and shame not your natiue country of England nor offend no more so greuously your vndoubted king natural prince which alwayes hathe shewed him selfe most louinge vnto you and remember your duetie of allegiance and that yee are bound to obey vs your king both by Gods commandement and lawe of nature Wherfore we charge you eftsoones vppon the foresayde bondes and paines that yee wythdrawe your selues to your owne houses euery manne and no more to assemble contrary to our lawes and your allegiaunces and to cause the prouokers of you to thys mischiefe to â—e deliuered to our Lieutenaunts handes or ours and you your selues to submitte you to suche condigne punishment as wee and our nobles shal thinke you worthy for doubt you not els
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
thus Non sit nobis religio humanorum operum cultus Lactantius Origines contra Câ—â—sum Goldesmithes and Caruers needles 〈◊〉 common wealth meliores enim sunt ipsi artifices qui talia fabricantur quos tamen colere non debemus LactaÌ„tius also maketh strongly with the same I can not without the booke recite his saying for he teacheth largely of the same matter OrigeÌ„ also contra Celsum I trow will likewise testify where as I remember he concludeth saying that he would haue no Goldsmithes ne Grauers in a Communalty for they do but litle profite or none thereto And S. Gregory that was chiefe either inuentor that Images should be set in churches or els mainteiner therof woulde not as I haue read I trow it is in an Epistle which he writeth ad Seruum haue them worshipped And as concerning the exciting of mens memory I would suppose that it Christes doctrine were so shewed and opened that people might clearely vnderstand it and that is the principall office of prelats and curates to do by diligent teaching thereof I thinke veryly we should haue litle need of any other Images then that should by wholsome doctrine be shewed vnto vs by word of mouth writing Quoniam nihil tam efficax ad comonefaciendum discipulos quam viua vox Nothing is so effectuall to excite the remembraunce of disciples as the liuely voyce of good teachers as it is testified both by common report and also by the sentence of learned men So that I suppose if this liuely doctrine of God had afore time bene apertly diligently opened vnto the people as curates ought to haue done we should haue suche proâ—ite thereby that we should not need to contend for setting vp or taking downe of other dumme stockes lifeles stones â—he worde 〈◊〉 doctrine 〈◊〉 to 〈◊〉 vs in reâ—embrance 〈◊〉 not Images carued or made by men And if prelates would begin to set vp Christes word which alas for pity is not looked vpon but rather troden downe despised so that many are not ashamed to say I will haue no more learning in Christes law then my predecessors for they that magnifye it must be sore punished and taken for hereticks with such other greeuous wordes if this doctrine were yet set vp in Churches I say and truely opened that all men myght haue theyr iudgement therby reformed and made cleare I thinke we shoulde not greatly neede the profite that commeth by Images made of men to excite our remembrauÌ„ce to liue Christerily For that word which came from the brest of Christ him selfe and was writteÌ„ of other that wrote and spake by the suggestion of his spirite the holy ghost The true Image of god in his worde and his workes sheweth full perfectly his blessed will which is the true and certayne Image of his mind and deuise If this therfore were diligently inculcate I thinke we should be transformed anewe according to the minde of Paule which writing to the Colossians Colloss 3 sayth thus See that you lye not one to an other after that now you haue put of the olde man with his woorkes and haue put vpon you the new man which is transformed and renouate after the knowledge and image of him that made vs. Yea thus should we all be docti à Deo taught of God as is sayde in Iohn and all should know God both small and great Iohn 6. according to the promise recited in the Hebrues yea thus should we be restored to goodnesse Heb. 8. that we should haue the Image of God â—arned in our hartes full expressely For euery man is transformed into the fashion of vertuous thinges that he is accustomed to read and heare 〈◊〉 a man 〈◊〉 so 〈◊〉 fashioâ—â—â— And therfore it were a greate grace if we might haue the worde of God diligently and often spoken and song vnto vs in such wise that the people might vnderstand it Yea then should it come to passe that craftes meÌ„ should sing spirituall psalmes sitting at theyr worke and the husbandman at his plough as wisheth S. Hierome Yea this holy Image of Christ I meane his blessed doctrine doth appoynt vs also to coÌ„sider the works made by the hand of God The best Image of god is hys word such as no man can make like wherby as sayth S. Paule writing to the Romanes The inuisi ble power and diuinity of God is knowne and sene by the creation oâ— the world of such as will consider his workes that are therin by him made 〈◊〉 1. Looke in the Psalmes Laudate Dominum de Coelis Coeli enarrant c. Prayse ye the Lord from heaueÌ„ The heauens declare the glory of God Psal. 149. with other And these two Images Gods workes and his doctrine hath ere any Images made by men were set vppe in Churches well and sufficiently instructed the primitiue church Psal. 19. and should yet instruct vs well Gods workes and his word be the right Images of God if they were well considered so that we shoulde not neede so sore to contend for setting vp of other made by men Wherby I haue perceiued much harme to arise and no great profite nor the scripture maketh not for them but rather contrary As concerning which matter I woulde your Lordshyppe woulde please to reade the Epistle of Baruche once agayne writing of the same matter Unto the xix where you aske whether I beleue that prayers of men liuing do profite soules departed beyng in Purgatory Aâ—swere to 〈◊〉 1â— artiâ—â—â— I made answere in the xiij article Unto the xx where you doe aske whether men merite and deserue both by theyr fasting and also by other deedes of deuotion â—â—swere to 〈…〉 I haue shewed what I do think therof in the fift demaund In the xxi where you do aske whether I do beleue that men prohibited of bishops to preach â—â—swere to 〈…〉 artyâ—â—â— as suspect of heresy ought to cease from preaching teaching vntill they haue purged themselues of suspition afore an higher Iudge I say that men may be wrongfully suspected of heresy Truth takeÌ„ mâ—ny tymes for heresie and heresy for truth either because they neuer thought to beleue such errors as men by false suspition do deeme them to fauor or els when men as well of high estate as of low by sinister iudgemeÌ„t may thinke that to be error which is the very truth And of this speaketh Esay Esâ—y 5. Whether men prohibited ought to cease from preaching Wo be to them quoth he that calleth the light darckenes and the darckenes light the truth falsehood and falsehood truth as the Byshops and the Priestes with theyr Oratour Tertullus called Paule saying thus before a Iudge called Felix vnto whose Court they brought hym to be condemned to death We haue quoth they gotteÌ„ here a pestilent felow Actes 24. a sower of sedition or discord among all the Iewes of the worlde
the Priest of whom speaketh your demaund offendeth but mans law if he do that For in the Decrees it is written I weene it be in a glose and certainely I wote not whether it be in the text or no A priest fornicating is more to be punished then a priest maryyng by the Popes of â—â—e lawes To the 33. article I can lightly turn to it hauing a booke The sentence is thus Presbyter fornicans est plus puniend us quà m vxorem ducens That is to say a priest doing fornicatioÌ„ ought to be punished more theÌ„ one which hath married a wife Finally I thinke such a priest as before is named in your demaunde sinneth not deadly ¶ In the xxxiij where you aske whether a Latin Priest after he hath taken the order of Priesthode being sore and oft troubled and stirred with prickings of lust or lechery therfore marying a wife for a remedy of the same do sinne deadly I say that a Latin Priest and a Greeke Priest is al one before God if they folow both one rule of Christ left to vs in holy Scripture neither doth Christ put any such difference but the one hath by that rule the same libertye y t an other and no more nor lesse for there is the same God iâ— Greece Mariage of Priestes as well Latin aâ— Greeke permitted a 〈◊〉 in the Scripture that is here hath left one way for vs to liue after both here and there And therfore I can not see by his law but that a Latin Priest may mary as wel as they do And if the Greeks should not folow Christes law in beleuing the same and liuing thereafter you would call them heretickes But that will not the Pope haue done Wherfore seeing they do let Priests mary affirming it may so be done by the law of God and yet are not reputed heretiks why should other meÌ„ that say the same be called heretiks or be therfore burned Therfore folowing the law of God I make the same answere of a Latin Priest that I made before of all Priestes that a Priest not hauing the gift of chastitity is bound to mary for auoyding fornication ¶ In the xxxiiij where you do aske whether euer I praied for Iohn wickleffe The Greeke Churches 〈◊〉 priests to marry Iohn Hus. and for Hierome of Prage condemned of heresie in the Councell of Constance or for any one of them sith they died and whether I haue openly or secretly done any deedes of charitie for them affirming them to be in blisse and saued I say that I neuer prayed for any of them so farre foorth as I can remember And though I had it foloweth not that in so doing I shoulde be an hereticke To the 34. article For you note well that there is a mightie great countrie called Boheme which yet do follow as meÌ„ say that same doctrine which Iohn Hus and Hierome of Prage taught their Auncetors whom as I trowe neyther the Pope nor you do recount heretikes and infidels ¶ In the 35. where you aske whether I haue recounted and sayd them or any of them to be Saintes and worshipped them as Saintes I say that in such secreâ—e and hidde thinges To the 35. article which I doe not perfectly knowe I followe the Councel of Paul which biddeth that we should not iudge ouer soone but to abide vnlesse the thinges whiche we should passe vpon be the more euident vntill the coÌ„ming of the Lord which shall illumine and shewe foorth clearely thinges that now lye hid in darcknes Therefore hetherto haue I neither iudged with them ne agaynst them but haue resigned suche sentence to the knowledge and determination of God whose iudgement I wotte is infallible And where as you say they were condemned of heresie in the Councel of Constance if so the counsell did right God shall allow it I doubt not and that shall suffice to haue commendation of him So that it is not neede to aske of me whether the acts of the same are coÌ„mendable or no Neither caÌ„ I geue any direct answere therto for I do not verily know theÌ„ And though I did yet am not I verily perswaded that I because the Councell hath condemned them must therefore beleue them to be damned for a CouÌ„cell as I weene may sometime slip beside the right truth but what that Councell did in condemning them Councels may sometyme slippe awrye I can not precisely say God worteth Yea and that one singular person may iudge more rightly then a great multitude assembled in a Counsel appeareth both by Gods law and by the law of man Experience hereof may you see by the Councell that is spoken of in the 11. of Iohn where is shewed that after our sauiour had restored Lazarus to life the bishops and Phariseis then were gathered in a CouÌ„cell saying what shall we doe Truth it is that this man Iesus doth many miracles and if wee suffer him thus all the world will beleue him whereupon the Romaines will come and put vs out of IerusaleÌ„ our dwelling place Iohn 11. and destroy our nation At which time Cayphas did arise shewing forth his sentence which the whole Councell did admitte In likewise is shewed Actes v. where in a Councell of the Bishops and Priestes assembled to know what punishment should be done vnto Christes Apostles Actes 5. for because they preached in the name of Christ contrary to the precept of them for they before had commauÌ„ded the Apostles no more to speake in Christes name there among a shrewde multitude of them gathered together did arise a certaine wise man called Gamaliel a pitifull thyng verely to see but one good man in such a great Conuocation or CouÌ„cell of Priests y t shuld be y e lightes of vertue to all the people which Gamaliel was a Doctour of the law had in good reputation among y e people Gamaliell and Doct. Collet compared togeather much like he was as seemed to me to Doct. Collet sometyme Deane of Paules in London while hee lyued I may come no neare for to name some other of our tyme least I should bee thought offensiue This Gamaliell did byd the Apostles go aside for a while out of the Councell or conuocation house so he spake vnto the other Priestes or Bishops in the Councell thus You men quoth he of Israell take heede to your selues what you shall do vpon these men the Apostles The councell of Gamaliel to the Phariseis For afore this tyme haue risen one called Teudas and after him an other named Iudas of Galilee which haue turned the people after them and in conclusion they perished and all they that followed after them vanished away And now quoth he I say vnto you refrayne from hurtyng these men the Apostles and let them alone or suffer theÌ„ For if this enterprise and worke that they haue made be of men vndoubtedly it shall perishe be fordone but if quoth
attain them which I beseech him to graunt vs. Amen ¶ In the xxxvij where you do aske whether I beleeue that the same thing To the 37. artycle which the Councell of Constance representing the vniuersal Church hath approued and doeth approue for the maintenance of faith and soules health is to be approued Touching the authority of the couÌ„cell of Constance and holden of all Christen people and that which the same Councell hath condemned and doth condemne to be contrary to faith and good maners ought of y e same christen people to be beleued and affirmed for a thing condemned I say that whatsoeuer the same Councell or any other haue aproued being approbation or allowance worthy is of al Christen people to be likewise approued holden allowed And again whatsoeuer the same or any other hath condemned being reprofe condeÌ„nation worthy for because it is hurtful to faith or good liuing I say the same ought of al ChristeÌ„ people to be condemned reproued But this surmounteth my knowledge to discerne in what wise their iudgement passed whether with right or vnright for because I neuer looked vpon their Acts neither do I greatly coueâ— for to do wherefore I referre the determinatioÌ„ to them y t haue better aduised their doings and thereby haue some more skill in them then I. In the xxxviij you demaund whether the condemnations of Iohn Wickleffe Iohn Hus To the 38. article and of Hierome of Prage done vpon their persons bookes and documentes by the holy generall Councel of Constance were duly and rightfully done and so for such of euery Catholike person whether they are to be holden and surely to be affirmed I aunswer that it passeth my knowledge and I can not tel thinking surely y t though I am ignoraunt of the same so y t I cannot discusse the thing determinately yet my Christendom shal be therefore neuerthelesse and that I and all Christen men may well suspend our sentence being thereof ignorant affirming neither the one ne the other neither yea nor nay In the xxxix you ask whether I beleeue hold affirm that Iohn Wickleffe of England Iohn Hus of Boheme To the 39. article and Hierome of Prage were heretickes and for hereticks to be named and their books and doctrines to haue ben now be peruerse for the which books pertinacitie of their persons they are condemned by the holy Councel of Constance for heretikes I say that I know not determinately whether they be heretikes or no ne whether their books be erroneous or no ne whether they ought to be called heretickes or no. ¶ In the xl where you aske whether I beleeue and affirme that it is not lawful in any case to sweare I say To the 40. article y t I neither so do beleue ne affirme ne neuer did ¶ In the xlj where you aske whether I beleue that it is lawful at the commandement of a iudge to make an oth to say the truth or any other othe in a case conuenient and that also for purgation of infamy To the 41. article An othe before a iudge in a cause conuenient is lawfull I answere that I neuer saide the contrary but that I thinke and haue thought it lawful to giue an oth afore a iudge to say the truth if the iudge so require and that by request lawful and conuenieÌ„t As when a thing is in controuersie betwixt two persons and therupon they sue vnto a iudge for sentence when the iudge can none otherwise boult out the truth he may require an oth As when the two women which contended before Salomon to auoyde the cryme of murther which the one had comitted in oppressing her child to death and would haue put the same vpon the other How an oth ought to be required of a iudge and how it may be geueÌ„ before a iudge Ouer much vse of othes in Courtes repreheÌ„ded Iudges must be spare and warye in requiring othes Where many othes be there is some periâ—rye The vse and maner of Germaines in causes iudiciall if Salomon could not by his wisdome otherwise haue inuestigated the truth he might I suppose for to come by the more certaine information of the thing haue caused one of them or both seing it expedient for him to sweare wherin the women had bene bound to obey him But Iudges haue neede to be spare in requiring of othes For in customable or oft Iuries creepeth in alway betwixt times some periury as sheweth Chrisostome in wordes semblable to these and thinges precious through oft haunt or occupying loseth their estimation And so reuerent othes vnaduisedly required for euery trifle vsually do cause men to regard little for making of them yea and I feare to breake them Therfore in Almaine they haue made of late as I haue hard say by credible persoÌ„s which haue come from thence many notable ordinances for the coÌ„mon wealth within a while amongest other this is one If a man be set for to enter plea against another in any town the Peeres therof afore whom al actions are vsed to be debated hearing such a plea entred shal cal the parties priuately together before they come into any open Court. And the matter examined they shal exhort them to let the plea ceasse without further processe shewing them y e great dammage both godly and worldly comming of waging the law and the great cast and commoditie that is in agreement and concord Fruit of the Gospell in Germanye Which exhortation they vse to shew with so great grauity and fatherly loue such wonders are wrought where the Gospell hath free passage that very few will commence plea. In Germany few controuersies come to the open courâ—â— but commoÌ„ly are compounded â— home And though any plea be commeÌ„ced through such sage admonition it falleth lightly to sequestration and arbitrement of neighbours who do set the suters at vnitie ere the matter do came to discussion in open Court Notwithstanding if some be so weiwardly minded as in a multitude al are not one mans children therfore vnlike of intent that they will needes proceede and follow y e law they shal be heard to speak their matters in opeÌ„ court and taught as the matter is most like to succeede counsailed with new exhortation to stoppe their processe If they will not be perswaded then the Iudges seeing the matter so ambiguous y t they cannot giue perfect sentence therin Câ—stome aâ—â—ng the â—â—maines of â—aking 〈◊〉 except by vertue of an othe made by one of the parties they be first better certified Then wil they shew the same before the suters declaring what a chargeful thing it is to giue a soleÌ„ne oth for loue of winning some worldly profit how vnlesse such as shal make it ne y e better ware to eschew the same they shal beside an euil ensaÌ„ple giuing to a multitude work theÌ„selues happily shame or dishonesty Upon this they
Papistes who will needes be both accusers and also â—â—dges in their owne opinions and causes and be not iudges your selues of your owne phantasticall opinions and vayne expositions for in such high causes ye may lightly erre And although you be permitted to reade holy scripture and to haue the worde of God in your mother tongue you must vnderstand that it is licenced you so to do onely to informe your owne conscience and to instruct your children and family and not to dispute and make scripture a rayling and a taunting stocke agaynst priestes and preachers as many light persons do I am very sory to know and heare how vnreuerently that most precious iewel the word of God is disputed rymed How are they 〈◊〉 to 〈◊〉 Gods word when none 〈…〉 to â—ead it vnder the degree of a Gâ—nâ—leman song iangled in euery Alehouse and Tauerne contrary to the true meaning and doctrine of the same And yet I am euen as muche sory â— Hierom wisheth the Scriptures not onely to be read of all men but also to be song of women at their rockes of plowmen at the plow of 〈◊〉 at their loome c. that the readers of the same folow it in doing so faintly coldly For of this I am sure that charity was neuer so faynt amongest you vertuous * Godly liuing though it encrease not with the Gospel so much as we wisheâ— yet the defecte thereof is not to bee imputed to the Gospel And if we well coÌ„pare tyme with time we shall find by vewing the bookes of the old Warmot questes of 〈◊〉 and baâ—des and wicked liuers 〈◊〉 presented to one nowe besides 〈◊〉 the common stues godly liuing was neuer less vsed nor god himselfe amongest Christians was neuer lesse reuerenced honored or serued Therfore as I sayde before be in charitye one with an other like brother and brother Loue dread and serue God to the which I as your supreme head and soueraigne Lord exhort and require you and then I doubt not but that loue and league that I spake of in the beginning shall neuer be dissolued or broken betwene vs. And as touching the lawes which be now made and concluded I exhort you the makers to be as diligent in putting them in execution as you were in making furthering the same or els your labour shall be in vayne your coÌ„mon wealth nothing relieued Notes vpon the foresayd exhortation The kinges Oration expeÌ„ded with notes vpon the same PRinces which exhort to concorde and charitie doe well but Princes which seeke out the causes of discord reforme the same do much better The papist and protestant Hereticke and Pharisee the old Mumpsimus and the newe Sumpsimus be teâ—mes of variance and dissention and be I graunt Symtomata of a sore wound in the commoÌ„ wealth but he that will amend this wound must first beginne to search out the causes and to purge the occasion thereof otherwise to cure the sore outwardlye whiche inwardlye doth fester and ranckle still it is but vayne The roote and ground of al this greeuance riseth here of the prelates and clergy of Rome seeking as it seemeth altogether after riches pompe honour of this world to mayntayn y e same vnder pretence of religion doe in verye deed subuert religioÌ„ vnder y e title of the church they bring into the churche manifest errours absurdities intollerable who pretending to be fathers of the churche if they transgressed but in maners and lightnes of life or neglygence of gouernement they might be borne withall for peace concords sake and here modesty ciuillitie quietnes vnitie charitie might haue place amongst modest natures But now they obscure the glory of the sonne of God which in no case ought to be suffered they extinct the light grace of the Gospell they clogge mens consciences they set vp Idolatry mayntayn Idols they bring in false inuocation they restrayne lawfull matrimonye whereby groweth filthy pollution adultery and whoredome in the Church vnspeakable they corrupt the sacramentes they wrast the scripture as worldly purposes they kill and persecute Gods people Briefly theyr doctrine is damnable theyr lawes be impious their doinges are detestable And yet after all this they crept craftely into the hartes of princes vnder the title of the Church coulor of concord making kinges and princes beleue that all be heretickes and schismatickes which will not be subiect to their ordinary power Now almighty God who is a ielous God not suffering the glory of his sonne to be defaced nor his truth to be troden vnder foot stirreth vp againe the harts of his people to vnderstaÌ„d his truth to defend his cause WhervpoÌ„ of those two partes as two mighty flintes thus smiting together coÌ„meth out the sparcle of this diuisioÌ„ which by no wise can be quenched but that one part must nedes yeld geue ouer There is no neutrality nor mediatioÌ„ of peace nor exhortation to agremeÌ„t that will serue betwene these two contrary doctrines but either the Popes errors must geue place to Gods word or els the veritye of God must geue place vnto them Wherefore as the good intent and plausible Oration of the king in this behalf was not to be discommended in exhorting his subiectes to charity so had he much more deserued commendation if he hadde sought the right way to worke charity to helpe innocency amongst his subiects by taking away the impious law of the 6. articls the mother of all diuision and manslaughter For what is this to the purpose to exhort in wordes neuer so much to charity and in deed to geue a knife to the murtherers hand to run vpon his naked brother which neither in conscience can leaue his cause nor yet hath power to defend himselfe As by experience here foloweth to be seene what charity ensued after this exhortation of the king to charity by the racking and burning of good Anne Askew with 3. other poore subiectes of the king within halfe a yeare after whereof shortly you shall heare more declared When these Chauntries and colledges thus by Acte of ParliameÌ„t wert geuen into the kings hands as is aboue remembred which was about the moneth of DeceÌ„ber an 1545. the next Lent following D. Crome preaching in the Mercers chappel among other reasons and persuatioÌ„s to rouse the people from the vayn opinion of Purgatory inferred this grounding vpon the sayd act of parliameÌ„t that if Trentals and Chauntry masses could auayle the soules in Purgatory then did the Parliament not wel in geuing away Monasteryes Colledges chauÌ„tries which serued principally to that purpose But if the parliament did wel as no maÌ„ could deny in dissoluing them D. Cromes Dilemma agaynst priuate masses and bestowing the same vpon the king then is it a playne case that such Chauntries and priuate masses do nothing conferre to relieue them in Purgatory This dilemma of D. Crome no doubt was insoluble D.
and Articles these men gather out of their bookes for errours and heresies Secondly how wittingly and willingly they wrast peruert and miscōstrue their sayings and writings in such sense as the wryters neuer spake nor ment and all to bryng them into hatred of the worlde after they haue burned their bookes So did they before wyth Iohn Wickliffe Iohn Hus Hierome So did they with M. Luther Tindal Frithe Lambert Barnes Ioy Roy Seron Articles of Wickliffe and others falsified by the Papistes and briefly yet do stil wyth all the Protestants either peruerting their sayings otherwise then they meante or noting for heresies suche as are manifest principles grounds of our religion Or els falsly belying them or vntruely mistaking them eyther in mangling y e places or adding to their words as may serue for their most aduauntage to bring them out of credite w t Princes and all the people For the more euident probation and experience wherof thou shalt see here Christen reader as in a table laid before thine eyes the booke or cataloge of such errours blasphemies and heresies whiche the Catholicke Papistes in their own registers haue extracted out of their bokes whō in this other proclamatiōs they haue condemned Wher vnto moreouer we haue annexed y t very places also of the Authors out of which euery Article is gathered keepyng the same signature of verse and page whyche they in theyr registers doe send vs vnto So that with a little diligence thou maist now louing reader easely perceiue conferring the Articles and places together what trueth and fidelitie these bloudye Catholickes haue vsed towarde the children of God First in burning vp theyr bodies then in consuming and abolishing theyr bokes and afterward drawing out Articles such as they list thēselues out of their workes to make the people beleue what damnable heretickes they were as by these articles here vnder ensuing collected and contained in their owne registers may wel appeare In al which articles there is not one speaking of these wryters which here they haue condemned but either it is a perfect truth and a principle of Christen doctrine or els it is falsly gathered or peruersly recited or craftely handled maliciously mangled hauing either something cut frō it or some more added or els rackt out of his right place or wrasted to a wrōg meaning which the place geueth not or els whych some other place folowing doth better expound declare This false malitious dealing hath alwayes bene a common practise amongst Gods enemies from the beginning to falsifie wrast and depraue all thinges what soeuer maketh not to their faction affection be it neuer so true and iust So began they w t Steuen y e 1. martyr of Iesus Christ The wordes of S. Steuen falsely depraued Act. 6.7 and so haue they continued stil yet do to this present day Long it were to recite but more greuous to behold what spite and falshoode was vsed in the articles of y e Albingenses Waldenses Wickliffe Swinderby Brute Thorpe Armachanus syr Iohn Oldcastle Iohn Hus the Bohemians and such other Which thing if the bookes and places when these Articles were gathered againste them had bene suffered to remayne we might more playnely vnderstand In the meane season as touching these Articles here present for so much as the Bishops owne Registers haue offered them vnto vs and doe yet remaine with the selfe same bookes from whence they be excerpted I shall therefore desire thee frendly reader first to cōsider the Articles and laye them with the places which the Registers themselues doe assigne and then iudge thy selfe what is to bee thought thereof The Articles gathered out of the foresayd bookes wyth the Bishops decree prefixed before the same is as here vnder followeth A publike Instrument by the Byshops for the abolishing of the Scripture and other bookes to be 〈◊〉 English IN the name of God Amen Be it knowen to all and singulare true A writing of the Bishops agaynst Englishe books and faithfull people to whome these present letters testimoniall or this present publicke and authenticke instrument shall come to be seene reade hearde or vnderstande and whome this vnder wrytten shall or may teache or appertaine vnto in any maner of wise in time to come William by the sufferaunce of almightye God Archbishop of Caunterburie Primate of all the Realme of Englande sendeth greeting in our Lorde God euerlasting We signifie vnto you all and let you well wit and know by these presents that the king our soueraigne Lorde hearing of many bookes in the English tongue containing many detestable errours and damnable opinions printed in the parties beyond the Seas to be brought into diuers townes and sondrye parties of this his Realme of Englande and sowen abroade in the same to the great decay of our faith Catholicke and perillous corruption of hys people vnlesse speedy remedy were briefely prouided hys highnesse willinge euermore to employ all his studie and mynde in the high degree which almighty God hath called hym vnto to the wealth of his subiectes that they might liue not only in tranquillitie and peace but also be kept pure and cleane of all contagion and wrong opinions in Christes Religion considering also that he being defendour of the faith woulde be full loth to suffer such euill seede sowne amongst his people and so take roote that it might ouergrowe the corne of the Catholicke doctrine before spronge in the soules of hys subiectes for the repellinge of suche booke calling vnto him of his great goodnesse gratious dispositiō not onely certein of the chief prelates clerks of his realm but also of eache Vniuersitie a certaine number of the chiefe learned men proposed such of those bookes as his grace had readye to be read vnto them requiring to heare in that behalfe their aduise and iudgement of them Who both by great diligence and mature deliberation perusing ouer the sayde bookes founde in them manye errours and heresies both detestable and damnable being of such a sort that they were like briefly to corrupt a greate parte of his people if they mighte be suffered to remaine in theyr handes any space gathering also out of them many great errors and pestilent heresies and noting them in wryting to the intente to shewe for what cause they reputed the sayd bookes damnable of which hereafter out of eache booke gathered many do ensue albeit many more there be in the said bookes which bookes totally do swarue full of heresies and detestable opinions Heresies and errours collected by the Byshops out of the booke of Tyndall named the wicked Mammon with the places of the booke annexed to the same Heresies falsly gathered by the Papistes out of wicked Māmon oute of which euery Article is collected 1. FAith onely iustifieth Fol. 59. 1. Article This Article being a principle of the Scripture and the ground of our saluation is playne enoughe by S. Paule and the
to celebrate y e holy communion were accused of filthy commixion of meÌ„ and women together and the king the same time Henry 2. was made to beleue that beds with pillowes and mats were founde there in the floore where they laye together wherupon the same time diuers were condeÌ„ned to the fire and burned pag. 862. Finally what innocency is so pure or truth so perfect which can be voyd of these sclaunders or crimynatioÌ„s Read â—â—fore pag. 8 â— 2. wheÌ„ also our Sauior Christ himselfe was noted for a wine drinker a common haunter of the Publicanes c. Euen so likewise it pleaseth our Lorde and Sauiour Christ to keepe vnder and to exercise his church vnder the like kinde of aduersaries now raigning in the church No truth safe from false detraction who vnder the name of the church will nedes mayntain a portly state and kingdome in this world and because they can not vpholde theyr cause by playne scripture and the word of God they beare it ouâ— with facing rayling and slaundering making Princes and the simple people beleue that all be heretickes schismatickes blasphemers rebels subuerters of all authority commoÌ„ weales whosoeuer dare reply with any scripture agaynst theyr doings It is writteÌ„ of Nero that when he himselfe had burnt the Citty of Rome sixe dayes and seuen nightes Suetonius in Neâ—oâ—â—e he made open proclamations that the innocent Christians had set the City on fire to styrre the people agaynst them wherby he might burne and destroy them as rebels and traytors Not much vnlike seemeth the dealing of these religious Catholickes who when they be the true heretickes themselues and haue burnt and destroyed the Church of Christ make out theyr exclamatioÌ„s Buls briefes articles bookes Papistes 〈◊〉 the 〈…〉 be 〈…〉 them selues censures letters and Edicts against the poore Lutheranes to make the people beleue that they be the heretickes schismatickes disturbers of the whole world Who if they could proue them as they reproue them to be heretickes they were worthy to be heard But nowe they cry out vpon them heretickes and can proue no heresy they accuse them of errour and can proue no errour they call them schismatickes and what Church since the worlde stood hath bene the mother of so many schismes as the mother Church of Rome They charge them with dissention and rebellion And what dissention can be greater then to disseÌ„t from the scripture and word of God or what rebellion is like as to rebell against the sonne of God against the will of hys eternall Testamente They are disturbers they say of peace and of publicke authority Which is as true as that the Christians set the Citty of Rome on fire What doctrine did euer attribute so much to publicke authority of Magistrates as do the protestantes or who euer attributed lesse to magistrates or deposed moe dukes kinges and Emperours theÌ„ the Papistes They that say that the Bishop of Rome is no more but the Bishoppe of Rome and ought to weare no crowne is not by and by a rebell agaynst his king and Magistrates but rather a maynteyner of theyr authority which in deed the Byshop of Rome cannot abide Briefely wilt thou see whether be the greater heretickes the Protestantes or the Papistes Let vs try it by a measure A measure betweene the Protestantes and the Papists to try whether of them two are the greater heretickes ComparisoÌ„ betwene the doctrine of Papistes and of the Protestantes and let this measure be the glory onely of the sonne of God which cannot fayle Nowe iudge I beseeche thee whosoeuer knowest the doctrine of them both whether of these two do ascribe more or lesse to the Maiestye of Christ Iesus our king and Lord the Protestantes which admit none other head of the Church nor iustifier of our soules nor forgeuer of our sinnes nor Aduocate to his father but him alone Or els the papistes which can abide none of all these articles but condemn the same for heresy Which being so as they themselues wyll not deny now iudge good reader who hath set the Citty of Rome on fire Nero or els the Christians But to returne agayne to the purpose of our former matter which was to shew forth the proclamation of the Byshops for the abolishing of English bookes aboue rehearsed as being corrupt and full of heresye whiche not withstanding we haue declared to conteine no heresye but sounde and wholesome doctrine according to the perfect word and Scripture of God Here nowe when the Prelates of the Popes side had procured this Edict proclamation aforesayd for the condemnation of al such English bookes printed or vnprinted which made agaynst theyr aduantage they triumphed not a litle wening they had made a great hand against y e Gospell for euer to rise againe that they had established their kingdome for euer as in deed to all maÌ„s thinking it might seme no lesse For who would haue thought Gods mercifull helpe in time of neede after so strayt so precise and so solemne a proclamation set forth armed with the kinges terrible authority also after the cruel execution of Anne Askewe Lacels and the rest Item after the busy search moreouer and names taking of many other of whom some were chased away some apprehended and layd vp diuers in present perill expectation of theyr attachment who would haue thought I say otherwyse possible but that y e gospel must nedes haue an ouerthrow seing what sure worke the papistes here had made in setting vp theyr side and throwing downe the contrary But it is no new thing in the Lord to shew his power agaynst mans presuÌ„ption Gods power worketh commonly agaynst mans presumption that when he counteth himselfe most sure then is he furthest of and when he supposeth to haue done all then is he new to begin agayne So was it in the primitiue Church before Constantinus time that when Nero Domitianus Maxentius Decius and other Emperours impugning the gospell profession of Christ did not onely constitute lawes and proclamations against the Christians but also did ingraue the same lawes in tables of brasse minding to make all thinges firme for euer and a day yet we see how with a litle turning of Gods hand all theyr puissant deuises brasen lawes turned all to wind and dust So little doth it auayle for man to wrastle agaynst the Lord and his procedinges Howe so euer mans building is mortall and ruinous of brickle bricke and mouldring stones the Lord neuer taketh in hande to builde that either time can waste or man can pluck down What God setteth vp there is neither power nor striuing to the contrary What he entendeth standeth what he blesseth that preuayleth And yet mans vnquiet presumption will not cease still to erect vp towers of Babell against the Lord which the higher they are builded vp Towers of Babell agaynst the Lorde fall with the great ruine For what can
might y t the spirite of Christ and efficacye of our fayth can doe in these our writinges if ye shall persist so still in your fury we condemne you together with this Bull all the Decretall we geue you to Sathan to the destruction of flesh y t your spirite in the day of our Lord may be deliuered in the name whiche you persecute of Iesu Christ our Lord. Amen For our Lord Iesus Christ yet liueth and raygneth in whom I do nothing doubt who I firmly trust wil shortly come and slay with the spirite of his mouth and destroy with the brightnes of his comming this man of sinne and sonne of perditioÌ„ for asmuch as I cannot deny The Pope the true Antichrist if the pope be the author and doer of these mishapen and monstruous doinges but he is the true finall most wicked and that famous Antichrist that subuerteth the whole worlde by the operation of his delusions as we see it in all places fulfilled and accomplished But whether doth the burning zeale of charity cary me Neither am I as yet fully perswaded this to be the popes Bull but to proceede from his wicked Apostle Eckius who with his fathers Eccius fariously gaping at me like a gulfe would swallow me cleane vppe â—inging wyth the wicked thus Let vs swallow him vp quicke and whole like hell and like one descending downe into the pitte For little careth this furious maâ—braine Prouerb 1. howe the veritie of God be extinguished ye he would count that for a lucre so he might â—ill his malicious desire with the bloude 〈◊〉 his brother O miserable state of the Churche at this time worthy to be bewailed w t teares oâ— bloude But who heareth our gronings or who comforteth our weepings The furie of the Lorde seemeth to be inoxorable against vs. Ouer and besides what a ridiculous toye or pretie figment haue they inuented wherby belike to sport theÌ„selues with some merye matter amongest their earnest businesse wryting that besides other great frendshippe whych they haue shewed vnto me they haue also offered to support me with mony The Pope lyeth in his Bull where he saith that he offered money to Luther to come to Rome and to beare my charges with theyr liberality in my iourney to Rome Wil ye see what a charity is newly come vpon the Citie of Rome which after it hath pilled and polled the whole world of their money and hath consumed wasted the same by intolerable tyranny nowe coÌ„meth and to me onely offereth money But this impudent lye I know with whose hoÌ„mer it was coined Caietanus the Cardinall a man borne and formed to lie for the whetstone after his worshipfull Legacie depeached in Germanie comming home to Rome there he forged fained that he promised me mony wheras he being at Anspurge was there in such miserable penury so pinching in his house that it was thought he woulde haue famished his familye But thus it becommeth the Bull to be verè Bulla that is a thing of nought voide of all trueth and wit And so these great iudges condemners after all thys yet haue authority to commaund vs to beleeue them to say truth when they do nothing but lie and that they are good Catholickes when they be starke heretickes and that they are true Christians The Pope by the vertue of this vniuersall Quodcunque ligaueris can do all thinges wheÌ„ they play the very Antichrist and all by the vertue of this vniuersall Quodcunque ligaueris c. i. Whatsoeuer thing thou bindest c. So that where nothing is excepted they thinke they may do all things Who not only do lie most loudly and manifestly but also which passeth all impudencie do vaunt and commend their liberalitye before y e people to bring me more in hatred making men falsly to beleue that they offered frendship and money vnto me Whereas these tyrantes of Rome if they had had any trueth goodnesse or godlinesse in them shoulde haue taken some better hede in their doing and speaking so that no aduersarye might conceiue any suspition of euil against them But now if there were no other matter els to bring this Bull out of credite onely this grosse foolish lie were sufficient to declare how light vaine and false this Bul is What would Rome thinke yee offer money to mee And how then commeth thys which I knowe to be moste certaine that out of the banke as they call it two or three huÌ„dreth crownes were assigned in Germanye to be disposed and geuen to ruffians and catchpoles Men hyred by the Papistes to kill Luther to murder Luther for these be the reasons arguments whereby nowe fighteth raigneth and triumpheth the holy Apostolicke sea the mistres of faith mother of al churches y t which long since should haue bene prooued to be the very â—eate of Antichrist and manifold waies hereticall if shee had fought wyth the sword of the spirit which is the word of God whereof she her self is nothing ignorant therefore because she would not be brought to that issue thus shee fareth and taketh on like as she were madde in the Churche of Christ confounding and consuming all thinges wyth warres The Popes Church flyeth the tryall of the Scripture murthers bloudshed death and destruction and yet for all thys they must nedes be counted most holy fathers in God vicars of Christ and Pastors of his flocke But goe to that I may also dally with them a while let them yet send me the money they speake of for as touching their promise safeconduct because I will not ouercharge them that I gladly resigne to them againe seeing I haue no great nede therof so that y e moni may come to my haÌ„ds But heere I must require so muche as may suffice mee to wit that I may be furnished with fifty thousand footemen and ten thousande horsemen to conducte me safe to Rome and so for any other promise of safe conduct I wil not trouble them And this I requier because of the daunger that is in Rome What safe conducte M. Luther requireth of the Pope whych deuoureth vp her inhabitauntes neyther keepeth nor euer did keepe promise wyth any Where these most holy fathers do slay their beloued children in the charitie of God and brethren destroy their brethren to doe seruice to Christe as the manner is and stile of Rome In the meane time I will keepe my selfe free and saâ—â— from the Citation of this most reuerend Bull. O ye miserable varlets which are so coÌ„founded with the truth and with your own conscience that neither ye can lie handsomely neither dare ye speake the truth and yet neither ca ye so kepe your selues quiet to your perpetuall ignominie and confusion Furthermore here in this Bull is brought in a straunge fashion of stile not heard of before For where Augustine would haue sayd that he would not beleue the Gospel
from study of the law I haue perhaps forgotten what the law will do precisely in this point but admit the law were so as you say yet your selfe knoweth my Lord that thys is our certayne rule in law Quòd consuetudo est iuris interpres optimus and I am sure you will not nor can not deny but that the custome is commonly in this realme in all iudgements and Commissions vsed to the contrary and in very deede altogether at the Court hauing the Comâ—â—â—â—ion presented vnto vs take it vpon vs and therfore for you to sticke in such trifling matters you shall rather in my iudgement hurt your selfe and your matter then otherwise Truely Maister Secretary sayd the Byshop I haue also of long while bene disused in the study of the law but hauing occasion partly by reason of this matter to turne my bookes I finde the law to be as I say and yet as I sayd I tell you heereof by the way The answer of Boner to Secretarye Peter not minding to sticke much with you in that poynt At which wordes Maister Secretary Smyth sayd also vnto the Byshop well my Lord of London as cunning as you make your selfe in the law there be here that knoweth the law as well as you and for my part I haue studied the law to and I promise you these be but quiddites and quirkes inuented to delay matters but our Commission is to proceede summarily The wordes of Secretary Smyth to Boner The answer of Boner to Secretary Smyth The words of Secretary Peter de plano and to cut off such friuolous allegations Well sayd the Bishop againe looke well on your commission and you shall finde therein these wordes to proceede according to the law and Iustice and I aske both lawe and Iustice at your handes Then Maister Secretary Peter willed hym to stand no more thereupon but to proceede vnto his aunswere Wherupon he tooke foorth a writing wherin was conteined his aunswere to the denunciation exhibited the day before by Latimer and Hooper and deliuering it vnto the Archbishop sayde that it was of his owne hand writyng and for lacke of sufficient time written so hastily coursely that it could scarsly be read of any other and therfore he desired to read it himselfe and so taking it agayne read it openly the copy whereof here followeth * The aunswere of the sayd Bishop made to the denuntiation aforesayd I Edmond bishop of London concerning William Latimer Iohn Hooper the pretenced denunciators of thys matter here nowe before you and for aunswere vnto the vnlawfull vntrue and vncharitable pretenced denunciation of them lately in deede contrarye to iustice and good reason exhibited here and read before you vnder protestation heretofore made by me and red vnto you remayning in the actes of this court to which I referre me and haue the same here agayne for repeated and reheaâ—sed to all purposes agreeable to the law do for my necessary defence and helpe alleage and say as followeth First I do alledge and say that the sayd William Latimer and Iohn Hooper Allegations oâ— rather cauillations of Boner agaynst his denunciators or either of theÌ„ were not nor now are to be admitted in any wise by vertue of this or anye other commission as denunciators against me their Byshop specially for that they and either of them haue aswell before the time of this pretensed denunciation and also theÌ„ and since bene and be vile and infamed notorious criminous persons and also open and manifest notable heretickes especially concerning the sacramentes of the catholicke Churche and namely concerning the blessed Sacrament of the aulter How fayne would thiâ— man finde a fault if he could tell how by reason of whiche their heresies they were and be by the order of the sayde Catholicke Churche here in this realme of England iustly and duely excommunicated and accursed and haue deuided theÌ„selues therby from the vntie and integritie of Christes Catholick church and for such persons they haue bene and are named reputed and taken openly notoriously and commoÌ„ly amongst the catholicke people of this Realme of Englande and especially of this Citty of London familiarly haunting and conuersaunt with sacramentaries and openly knowne condemned heretickes and fauorers and Abbettors of the same and theyr detestable pestilent doctrine heresie 2. Item that the sayde Iohn Hooper amonges other hys poysoned and venemous doctrine and amonges other his erroneous detestable and abhominable errors and heresies taught and spread abroad here within this realme infecting and poysoning the kinges subiectes therewyth hath before the tyme of the sayde pretensed denunciation damnably and detestablie made diuers erroneous and hereticall bookes especially one intituled a declaration of Christ and of his offcie printed as hee falsly surmiseth in Zurick by Augustine Friers where hee in many places heretically and damnably denyeth the true presence of Christes body in the blessed sacrament of the aultar and also in effect denyeth the verity of Christes blessed bodye vpon the crosse calling it Mathematticall and excludyng thereby the true and very substaunce thereof 3. This terme Mathematicall is referred of Hooper not to the substance of the body vpon the crosse but to Papisticall accidence without substance vpon the aultar Item that the sayd Iohn Hooper doth perseuer and continueth still in his sayd poysoned and wicked venemous doctrine in al poyntes mayntayning and defending the same and euery part therof all the wayes he can especially agaynst y e presence of Christes blessed body in the sacrament of the altar and his sayde bookes especially the sayde declaration of Christ and of his office he doth yet allowe and mayntayn as good and Catholicke where in deede it is hereticall wicked and damnable the contentes of whiche doctrine and bookes so intituled the sayde Latimer especially touching the heresie agaynst the verity of Christes bodye and his true presence in the sacrament of the aultar hath heard taught read preached beleeued holden mayntayned and kept and so at this preseÌ„t doth yet beleue hold If al truth were away he had spoken morâ— truely maintayne and keepe contrary to the fayth of Christes Catholicke church and the vnitie of the same obserued amongest all true christen people incurring thereby heresie excommunication and Scisme to the losse both of their soules and of their beleuers 4. Item that the sayde Latimer and Hooper and eyther of them being of these vile and detestable quallities and consequently by the ordinaunce of the catholick Church of Christ aswell of this Realme as also throughout all Christendome being so excommunicate cast out thereby from the sayd Church are not to this pretensed denuntiation agaynst me theyr Bishop nor to any iudiciall act to be admitted ne yet to be accompanyed with all or aunswered vnto but are by scripture and the order of Christes Catholicke Church here in this Realme vtterly and clearely to be excluded auoyded detested eschewed and abhorred in all maner of wise
c. Segewicke In the olde law there were many sacrifices propiciatory ergo there be also in the new law or els you must graunt that God is not so beneficiall now to vs as then he was to them seing that we be as frayle and as nedy as euer were they whiche must be especially the moste pure dayly sacrifice of Christes body and bloud that holy Malachy speaketh of Madew What sacrifice it is that Malachie speaketh of As touching the place of Malachy the Prophet I answere that it is nothing to your purpose for the offering of Christ dayly in the Sacrament For that sacrifice there spoken of is nothing els but the sincere most pure preaching of Gods holy word prayer and of thankesgeuing to God the Father thorow Iesus Christ. Here M. Segewicke was commaunded to cease to Mayster Yong. Yong. WOrshipful mayster Doctor although you haue learnedly and Clarkely defended these your conclusioÌ„s this day yet seeing that I am now placed to impugne theÌ„ in place of a better I do begin thus w t you It hath pleased Christ to make vs partakers of his holy spirite and that in very deede by receiuing of the Christen fayth hope and charitye ergo muche more of his owne blessed bodye and bloud spiritually and in very deede in the Lordes supper Item the Aungels foode was altogether holy from aboue and heauenly called Manna ergo also this celestial and heauenly foode can be iustly estemed to be of no lesse excellency then that The wordes of Scripture euer effectuall but without comparison better and so no very wheate after due consecration of it Item the wordes of holy scripture are euermore effectuall and working ergo they must performe the thing indeede that they doe promise For he that might create might also chaunge at hys pleasure the natures and substaunces of creatures as appeareth that Christ did by chaunging water into wyne at a Mariage in Galile But Christ in the Scripture dyd promise Iohn 6. that the bread that he would geue is hys flesh in deede whiche promise was neuer fulâ—illed till in his last supper when he tooke bread gaue thankes blessed it and gaue it to his disciples saying take eate this is my body Which bread then was his flesh in deede as doth well appeare in the sayd place and next promise depending vpon the same thus which flesh I will geue for the life of the world This last promise was fulfilled by him vpon the Crosse ergo the first was likewise at his last Supper So that it was but one and the same flesh first and last promised and performed Rochester In deed the wordes of holy scripture doe worke theyr effectes potencially and thorowly by the mighty operation of the spirite of God Yong. If it please your Lordship Man is â—â—â—rished bâ— the 〈◊〉 Christeâ— bloud bâ— faith bâ— not by drinckiâ—â— really in cuppe man is fedde and nourished with Christes bloud ergo theÌ„ it is his bloud indeed though it do not so appeare to our outward senses which be deceiued for Christ sayth this is my bloud And also my bloud is drinke in deede And because that we shoulde not abhorre his blessed bloud in his naturall kinde or his flesh if they shoulde be so ministred vnto vs of his most excellent mercy and goodnesse condescending to our weake infirmityes he hath appoynted them to be geuen vs vnder the sensible kindes of his conuenient creatures that is to say of bread and wyne Also our body is fedde with Christes body which is meate in deede but it can not be nourished with that that is not there present ergo Christs body that feedeth vs must needes be present in very deede in the sacrament Item the nature of bread is chaunged but the nature of the bread and the substaunce of it is all one thing ergo the substaunce also is chaunged My first proposition is S. Cyprian de coena domini saying that the bread in figure is not chaunged but in nature Rochester Cyprian there doth take thys worde nature for a propertye of nature onelye Cypriaâ— expound and not for the naturall substaunce Yong. That is a straunge acception that I haue not read in any author before this time but yet by your leaue the communion of Christes body can not be there where hys body is not but the communion of Christes body is in the sacrament ergo Christes body is there preseÌ„t in very deed Rochester Grace is there communicated to vs by the benefite of Christes body sitting in heauen Yong. Not so onely for we are members of his flesh and bones of his bones Rochester We be not consubstantiall with Christ We be 〈◊〉 consubsâ—â—â—â—ciall witâ— Christ ioyned 〈◊〉 him by 〈◊〉 holy spiâ—â—â— God forbid that but we are ioyned to his mistical body thorow his holy spirite and the communion of hys fleshe is communicated to vs spiritually thorow the benefite of his flesh in heauen Yong. Well I am contented and do most humbly beseeche your good Lordshippe to pardon me of my greate rudenesse and imbecillity which I haue here shewed ¶ Here ended the first disputation holden at Cambridge the 20. day of Iune 1549. ¶ The second disputation holden at Cambridge 24 of Iune Ann. 1549. Doctor Glin in his first conclusion Misterieâ— may 〈◊〉 be beleeâ—â— then cuâ—â—â—ously seaâ—â—ched TThe misteries of fayth as August witnesseth may very profitably be beleued but they cannot well be searched forth as sayth the scripture I beleued therefore I spake and he that confesseth me before men him will I coÌ„fesse before my father which is in heauen We beleue euery man in his arte therefore much more Christ our sauior in his word Maruell not most honorable Lordes and worshipfull Doctours that I speake thus nowe for once you your selues spake the same But peraduenture some wyll say beleue not euery spirite I aunswere charity beleeueth all thinges but not in all thinges If those thinges whiche I shall vtter be conuinced as false I shall desire you to take them as not spoken at all But these are the wordes of of trueth hoc est corpus meum this is my body Christ spake them therefore I dare not say this bread is my body As 〈◊〉 called 〈◊〉 the breaâ— figure 〈◊〉 speaking â—â—â—guratiue at other tymes caâ—â—led theâ— not plaâ—â— figures though they 〈◊〉 so for so Christ sayd not Christ sayd thus this is my body and therfore I but duste and ashes yea a worme before him dare not say this is a figure of his body heauen and earth saith he shal passe but my word shall not passe Whatsoeuer our old father Adam called euery creature that is his name to this day y e new Adam Christ Iesus sayd this is my body is it not so he neuer sayd this is a figure of my bodye nor eat you this figure or signe of my body And therfore wheÌ„ y e paschall lambe was set before him he sayd not this
offering hath he made perfect for euer those that are sanctified 〈◊〉 10. These scriptures do perswade me to beleeue that there is no other oblation of Christ albeit I am not ignoraunt there are many sacrifices but that which was once made vpon the crosse 〈…〉 offered 〈◊〉 once 〈◊〉 ad 〈◊〉 Epist. 〈◊〉 August 〈…〉 coÌ„â—tanstum 〈◊〉 â—1 The testimonies of the auncient Fathers which confirme the same are out of Augustine ad Bonifac. Epist. 23. Agayne in his booke of 43. Questions in the 61. Question Also in his 20. booke agaynst Faustus the Manichie cha 21. And in the same booke agaynst the sayd Faustus cap. 28. thus he writeth Now the Christians keepe a memoriall of the sacrifice past with a holy oblation and participation of the body and bloud of Christ. Fulgentius in hys booke De Fide calleth the same oblation a Commemoration And these thynges are sufficient for this tyme for a scholasticall detâ—rmination of these matters Disputations of Martin Bucer OUer and beside these disputations aboue mentioned other disputations also were holden at Cambridge shortly after by Martin Bucer vppon these conclusions followyng Conclusions to be disputed 1. The Canonicall bookes of holy Scripture alone Conclusions disputed at CaÌ„bridge by Martin Bucer do sufficiently teach the regenerated all thinges necessarily belongyng vnto saluation 2. There is no Church in earth which erreth not as well in faith as in maners 3. We are so iustified freely of God that before our iustification it is sinne and prouoketh Gods wrath agaynst vs what so euer good worke we seeme to doe Then beyng iustified we do good workes In these three Propositions agaynst Bucer disputed M. Segewike Yong and Perne Disputers agaynst M. Bucer at Cambridge Which disputations because they are long here to be recited I mynde the Lord willyng to reserue them to some other conuenient place In the meane season because great controuersie hath bene and is yet amongst the learned and much effusion of Christen bloud about the wordes and meanyng of the Sacrament to the intent that the veritie thereof more openly may be explained and all doubtfull scruples discussed it shall not be out of place to adioyne to the former discourses of Peter Martyr and of Doctour Ridley aboue mentioned an other certayne learned treatise in fourme of a Dialogue as appertaynyng to the same Argument compiled as it seemeth out of the tractations of Peter Martyr and other Authours A learned Dialogue betweene Custome and Truth by a certayne learned and reuerend person of this Realme who vnder the persones of Custome and Veritie manifestly layeth before our eyes and teacheth all men not to measure Religion by Custome but to try Custome by truth and the word of God for els custome may soone deceyue but the worde of God abydeth for euer A fruitfull Dialogue declaring these wordes of Christ This is my body CVSTOME VERITIE CVstome I maruell much what madnes is cropen into those mens harts A Dialogue betwene Custome and Veritye which now a days are not ashamed so violently to tread downe the liuely worde of God yea and impudently to deny God hymselfe Veritie God forbid there should be any such In deede I remember that the Romish bishop was wont to haue the Bible for his footestoole so to tread downe Gods worde euermore when he stood at his Masse But thankes be to God he is now detected and hys abhominations be opened and blown throughout all the world And I heare of no moe that oppresseth Gods word Cust. No mo say you Yes doubtles there are an hundreth thousand moe and your parte it is Veritie to withstande them Veri As touching my part you know it agreeth not with my nature to stand with falsehood But what are they disclose them if you will haue them reprooued Custome What are you so great a stranger in these quarters Heare you not how that meÌ„ do daily speake against the Sacrament of the aulter denying it to be the real body of Christ Veritie In good sooth I haue bene a great whyle abroade and returned but of late into this countrey Wherfore you must pardon me if my aunswere be to seeke in such questions But goe foorth in your tale You haue bene longer here and are better acquainted then I. What say they more then this Cust. Then this why what can they possible say more Veri Yes there are many things worse then this for this seemeth in some part to be tollerable Cust. What me thinketh you dally with me Semeth it tolerable to deny the sacrament Veritie They deny it not so much as I can gather by your wordes Custome Nay then fare you wel I perceyue you wil take their part Veri I am not parciall but indifferent to all parties For I neuer go further then the truth Cust. I can scarsly beleue you But what is more true then Christ which is truth it self or who euer was so hardy before this tyme to charge Christ with a lye for sayeng these wordes Math. 26. This is my body The words are euident playne there is in them not so much as one obscure or darke letter there is no cause for any man to cauill And yet that notwithstanding where as Christ himselfe affirmed it to be his body Christs wordes The Euangelistes The old writers The Catholicke Church meÌ„ now a days are not abashed to say Christ lyed it is not his body The Euangelists agree all in one the old writers stand of our side the vniuersall and catholike church hath bene in this mynd these xv hundred yeare and more And shall we thinke that Christ hymselfe hys Euangelists all the whole Catholike church hath bene so long deceyued and the truth nowe at length begotten and borne in these dayes Veri You haue mooued a matter of great force and waight and whereto without many words I can make no ful answer Notwithstanding because you prouoke me thereto if you will geue me licence I will take part with them of whome you haue made false report The doctrine of the Papistes coÌ„monly standeth vpon false reporters for none of them euer reproued Christ of any lye But contrarywise they say that many men of late days not vnderstanding Christs words haue builded and set vp many fonde lyes vpon hys name Wherfore first I will declare the meaning of these words This is my body The sense of Hoc est corpus meum expounded and next in what sense the Church and the old fathers haue euermore taken them First therefore you shall vnderstand that Scripture is not so to be taken always as the letter soundeth but as the intent and purpose of the holy ghost was by whom the scripture was vttred For if you follow the bare wordes you will soone shake downe ouerthrow the greatest part of the christiaÌ„ fayth What is plainer then these words Pater maior me est My father is greater then I am
body of our Lord Iesu Christ in the Eucharist Christ is true which sayde the wordes The wordes are true whyche he spake yea truth it selfe that cannot faile Lette vs therefore pray vnto God to sende downe vnto vs his holye spirite which is the true interpreater of his woorde whiche maye purge away errours and geue light that veritye may appeare Let vs also aske leaue and libertie of the Churche to permit the truth receiued to be called this day in question wythout any preiudice to the same Your partes therefore shal be to implore the assistaunce of almighty God to pray for the prosperitie of the Queenes maiestie and to geue vs quiet and attentiue eares Now go to your questions Doct Smith This day right learned M. Doctor 3. questions are propounded whereof no controuersy among christians ought to be mooued to wit 1. Whether the naturall bodye of Christ our Sauiour conceiued of the Virgine Marie The quesâ—â—â—ons and offred for mans redemption vppon the crosse is verilye and really in the sacrament by vertue of Gods worde spoken by the Priest c. 2. Whether in the sacrament after the words of consecration be any other substance c. 3. Whether in the Masse be a sacrifice propiciatorie c. Touching the which questioÌ„s although you haue publikely and partly professed your iudgemeÌ„t and opinion on Saterday last yet being not satisfied with that your aunswere I wil assay againe to demaund your sentence in the first question Whether the true body of Christe after the woords pronounced be really in the Eucharist or els only the figure In which matter I stande heere nowe to heare your aunsweare The Preface or protestation of D. Ridley before his disputation I Receiued of you the other day right worshipful M. prolocutor and yee my reuerend Maisters The proteâ—station of B. Ridley Commissioners from the Queenes maiestie and her honorable Counsell three propositions whereunto ye commaunded me to prepare against this day what I thought good to aunsweare concerning the same Now whilest I weied w t my selfe how great a charge of the Lords flocke was of late committed vnto me for the which I am certaine I must once render an accompte to my Lord God and that howe soone he knoweth and that moreouer by the commaundement of the Apostle Peter I ought to be redy alway to geue a reason of the hope y t is in me with mekenes and reuerence vnto euery one that shall demaund the same besides this coÌ„sidering my duty to the Church of Christ What mâ—â—ued Doct. Ridley to alter his iudgemeâ—â— from the Church of Rome and to your worships being commissioners by publicke authority I determined with my selfe to obey your commaundement and so opeÌ„ly to declare vnto you my minde touching the foresayd propositions And albeit plainely to confesse vnto you the trueth in these things which ye now demaund of me I haue thought otherwyse in times past then I now do yet God I call to record vnto my soule I lie not I haue not altered my iudgemeÌ„t as now it is either by constraint of any man or lawes either for the dread of any daungers of thys world either for any hope of commodity but onely for the loue of the truthe reuealed vnto me by the grace of God as I am vndoubtedly perswaded in his holy woorde and in the reading of the auncient Fathers These things I do the rather recite at this present because it may happen to some of you hereafter as in times past it hath done to me I meane if ye thinke otherwyse of the matters propouÌ„ded in these propositions then I now doe God may open vnto you in time to come But how so euer it shall be I will in fewe woordes do that which I thinke yee all looke I shoulde doe that is as plainely as I can I will declare my iudgement heerein Howbeit of this I would yee were not ignoraunt that I will not in deede wittingly and willingly speake in any poynt against Gods worde â— Ridley submitteth himselfe to the Church of Christ. or dissent in any one iote from the same or from the rules of faith and Christian religion which rules that same most sacred word of god prescribeth to the Churche of Christe whereunto I nowe and for euer submit my selfe and all my doinges And because the matter I haue now taken in hand is waightie and yee all wel know how vnready I am to handle it accordingly aswell for lacke of time as also lacke of bookes therefore heere I protest that I will publickly this daye require of you that it may be lawfull for me concerning all mine aunsweares explications and confirmations to adde or diminish what soeuer shall seeme hereafter more conuenient and mete for the purpose through more sound iudgement better deliberation and more exact triall of euery particular thing Hauing nowe by the way of Preface and protestation spoken these fewe woordes I will come to the answearinge of the propositions propounded vnto me and so to the most brief explication and confirmation of mine answeres West Reuerend maister Doctour concerning the lacke of bookes there is no cause why you should complaine What bookes soeuer you will name The promise was not â—ept ye shall haue them as concerning the iudgement of your answeres to be had of your selfe wyth farther deliberation it shall I say be lawfull for you vntill Sonday next to adde vnto them what you shall thinke good your selfe My minde is that we shoulde vse short arguments least we shuld make an infinite processe of the thing Rid. There is an other thyng besides whyche I woulde gladly obtaine at your handes I perceiue that you haue wryters and Notaries here present By all likelihoode our disputations shal be published I beseech you for gods sake let me haue libertie to speake my minde freely wythout interruption not because I haue determined to protract y e time with a solemne Preface but least it maye appeare that some be not satisfied God wotte I am no Oratour nor I haue not learned Rhetoricke to set colours on the matter West Two Notaries permitted to Doct. Ridly These 2. Notaries were M. Iâ—ell sometime bishop of Salisbury 〈◊〉 M. Gilbert Mounson Among this whole company it shall be permitted you to take two for your part Rid. I would chuse two if there were any here w t whome I were acquainted West Here are two whych M. Cranmer had yesterdaye Take them if it please you Rid. I am contente wyth them I truste they are honest men The first proposition In the Sacrament of the aultare by the vertue of Gods word spoken of the Priest the naturall body of Christ borne of the virgine Marie The first proposition and his naturall bloude is really present vnder the formes of bread and wine The aunswere of N. Ridley In matters appertaining to God we may not speake according to the sence of man D. Ridleys aunswere
places of the holy Scripture 7. Inconueniences come of the reall peesence Secondly it varieth from the articles of the faith Thirdly it destroyeth and taketh awaye the institution of the Lordes supper Fourthly it maketh precious thinges common to prophane and vngodly persones for it casteth that whyche is holy vnto dogs and pearles vnto swine Fiftly it forceth men to maintaine many moÌ„struous miracles without necessitie and authoritie of Gods worde Sixtly it geueth occasion to the heretickes which erred concerning the two natures in Christe to defend their heresies thereby Seuenthly it falsifieth the sayings of the godly fathers it falsifieth also the Catholike Faith of the Church whyche the Apostles taught the martyrs confirmed and the faithfull as one of the Fathers sayeth doe retaine and keepe vntill this day Wherefore the second parte of mine argument is true The probation of the antecedent or former part of this argument by the partes thereof THis carnall presence is contrary to the worde of God as appeareth The 7. inconueniences declared by partes Iohn 16. I tell you the trueth It is profitable to you that I goe away for if I goe not away the comfortour shall not come vnto you Actes 3. Whome the heauens must receaue vntill the time of restoring of all thinges which God hath-spoken The first inconuenience Math. 9. The children of the Bridegrom cannot mourne so long as the Bridegrome is with them But nowe is the time of mourning Iohn 16. But I will see you againe and your heartes shall reioyce The reall presence against the scripture Iohn 14. I will come againe and take you to my selfe Math. 24. If they shall say vnto you behold here is Christ or there is Christe beleeue them not for wheresoeuer the deade carcase is thither the Eagles will resort 2. The real presence agaynst the Articles of the fayth It varyeth from the articles of the faith He ascended into heauen and sitteth on the right hande of God the Father From whence and not from any other place sayeth S. Augustine he shall come to iudge both the quicke and the deade 3. It destroyeth the institution of the Lordes supper It destroyeth and taketh awaye the institution of the Lordes supper which was commaunded onely to be vsed and continued vntill the Lorde himselfe shoulde come If therefore he be nowe really present in the body of his flesh then must the supper cease For a remembraunce is not of a thing present but of a thing past and absent And there is a difference betwene remembraunce and presence and as one of the Fathers sayeth A figure is in vaine where the thing figured is present It maketh precious things common to prophane and vngodly persons constraineth men to confesse many absurdities 4. It prophaneth thinges holy and precious gendreth absurdities For it affirmeth that whoremongers and murtherers yea and as some of them hold opinion the wicked and faithles mise rattes dogs also may receiue the verye real and corporal body of the Lord wherin the fulnes of the spirite of light and grace dwelleth contrary to the manifest wordes of Christ in sixe places sentences of the sixt chap. of S. Iohn It confirmeth also and maintaineth that beastly kinde of crueltie of the Anthropophagi that is the deuourers of mans flesh for it is a more cruel thing to deuoure a quicke man Anthropophagi are a kinde of brutishe people that feed on mans flesh then to slay him Pie He requireth time to speake blasphemies Leaue your blasphemies Rid. I had little thought to haue hadde such reprochefull woordes at your handes West All is quiet Goe to the arguments M. Doctor Rid. I haue not many moe things to say West You vtter blasphemies with a most impudent face leaue off I say and get you to the argument Rid. It forceth men to maintaine many monstrous myracles wythout all necessitie and authoritie of Gods worde 5. It maintayneth monstrous myracles without â—â—â—cessitiâ— For at the comming of thys presence of the body and flesh of Christ they thrust away the substaunce of breade and affirme that the accidents remayne without any subiect and in the stead thereof they place Christes body wythout hys qualities and the true maner of a bodye And if the Sacrament be reserued so long vntill it mould wormes breede some say that the substance of bread miraculously returneth againe and some deny it All the 〈◊〉 that foloâ—â—eth 〈◊〉 read because the prolocutâ—â— made post hast to the argument By this deâ—uise of 〈◊〉 comitance the Papistâ— imagine 〈◊〉 much to receaued vnder 〈◊〉 kinde as both 6. It geueâ— occasion to heretickes 7. It falsifiâ—eth the saâ—â—inges of 〈◊〉 old doctor Other some affirme y t the real body of Christ goeth downe into y e stomacke of the receiuers doth there abide so long only as they shall continue to be good but another sort hold that the body of Christ is caried into heaueÌ„ so soone as the formes of bread be brused wyth the teeth O works of miracles Truely most truly I see that fulfilled in these men whereof S. Paule prophecied 2. Thess. 2. Because they haue not receiued the loue of the trueth that they might be saued God shall sende them strong delusions that they shoulde beleeue lies and be all damned which haue not beleeued the truth This grosse presence hath brought foorth that fonde phantasie of concomitaunce whereby is broken at this day and abrogated the commandement of the Lord for the distributing of the Lordes cuppe to the laitie It geueth occasion to heretickes to maintaine and defend their errours as to Martion which sayd that Christ had but a phantasticall bodye and to Eutiches which wickedly confounded the two natures in Christ. Finally it falsifieth the sayings of the godly fathers and the Catholicke faith of the church which Vigilius a Martyr and graue wryter sayeth was taught of the Apostles confirmed wyth the bloude of Martyrs and was continually maintained by the faithful vntil his tyme. By the sayings of the fathers I meane of Iustine Irenee Tertullian Origene Eusebius Emisene Athanasius Cyrill Epyphanius Hierome Chrysostome Augustine Vigilius Fulgentius Bertram and others most auncient fathers All those places as I am sure I haue read making for my purpose so am I well assumed that I coulde shewe the same if I myght haue the vse of mine owne bookes whiche I will take on me to doe euen vpon the pearill of my life and the losse of all that I maye lose in thys world But now my brethren thinke not because I disalow that presence which this first proposition maintaineth as a presence which I take to be forged phantasticall and besides the authoritie of Gods worde pernitiously broughte into the Church by the Romanistes that I therefore go about to take away the true presence of Christes body in his Supper rightly and duely ministred The true presence of Christes bâ—â—dy in the Supper
well remember not except it be against the Epistles of Petilian Who so euer saith he teacheth any thyng necessarily to be beleued which is not contayned in the olde or new Testament the same is accursed Oh beware of this curse if you be wise I am much deceyued if Basilius haue not such like words 〈◊〉 What so euer saith he is besides the holy scripture if the same be taught as necessarily to be beleeued that is sinne Oh therefore take heede of this sinne There be some that speake many false things more probable and more like to the truth then to the truth it selfe Therefore Paule geueth a watch word Let no man saith he deceiue you with probabilitie and perswasions of woordes But what meane you saith one by this talke so far from the matter Well I hope good maisters you will suffer an old man a little to play the child and to speake one thyng twise Oh Lord God you haue chaunged the most holy Communion into a priuate action and you deny to the Laitie the Lordes cup contrary to Christes commaundement The 〈◊〉 of the 〈…〉 in 〈◊〉 the â—ords Supâ—er and you do blemish the annuntiation of the Lordes death till he come for you haue chaunged the Common prayer called the diuine seruice with the administration of the sacramentes from the vulgar and knowen language into a strange tongue contrary to the wyll of the Lord reuealed in his word God open the dore of your hart to see the things you should see herein I would as fayne obey my soueraigne as any in this realme but in these things I can neuer do it with an vpright conscieÌ„ce God be mercifull vnto vs. Amen Weston Then refuse you to dispute Will you here then subscribe Lat. No good maister I pray you be good to an olde man You may if it please God be once old as I am ye may come to this age and to this debilitie West But God saw it good that WestoÌ„ 〈◊〉 câ—me to his age Ye said vpon saterday last that ye could not find the masse nor the marybones thereof in your booke but wee will finde a masse in that booke Lat. No good M. Doctor ye cannot West What find you then there Lat. Forsooth a Communion I find there West Which Communion * By this first and second coâ—â—union he â—eaneth the two 〈◊〉 of â—â—blicke 〈◊〉 set forth in 〈◊〉 Edwards daies 〈◊〉 one in 〈◊〉 beginâ—â—ng the 〈◊〉 in the 〈◊〉 end of 〈◊〉 reigne 〈◊〉 Weston 〈…〉 the 〈◊〉 of the â—ords Supper 〈…〉 Doâ—â—nica â—hrisost in Cor. cap. the first or the last Lat. I find no great diuersitie in them they are one supper of the Lord but I like the last very well West Then the first was nought belike Lat. I do not wel remember wherin they differ West Then cake bread loafe bread are all one with you Ye call it the Supper of the Lord but you are deceyued in that for they had done the supper before and therfore the Scripture sayth Postquam coenatum est that is After they had supped For ye know that S. Paul findeth fault wyth the Corrinthians for that some of them were drunken at this supper and ye know no man can be dronken at your Communion Lat. The first was called Coena Iudaica that is The Iewish Supper when they did eate the Paschall Lambe together the other was called Coena dominica that is The Lordes supper West That is false for Chrysostome denieth that And S. Ambrose in cap. 19. prioris ad Corinthios saith that Mysterium Eucharistiae inter coenandum datum non est coena dominica that is The mysterie of the sacrament geuen as they were at supper is not the supper of the Lord. And Gregory Nazianzene sayth the same Rursus Pasche sacra cum discipulis in coenaculo ac post coenam dieque vnica ante passionem celebrat Nos verò ea in orationis domibus ante coenam post resurrectionem peragimus that is Agayne he kept he holy feast of Passeouer with his Disciples in the dinyng chamber after the supper â—reg Naâ—â—â—zenus and one day before his passion But we keepe it both in the Churches and houses of prayer both before the supper and also after the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈…〉 â—eastes 〈◊〉 wont 〈◊〉 be geuen the 〈…〉 in his 〈◊〉 And that first Supper was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can you tell what that is Lat. I vnderstande no Greeke Yet I thinke it meaneth charitie West Will you haue all thing done that Christ did then Why then must the Priest be hanged on the morrow And where find you I pray you that a woman should receyue the sacrament Lat. Will you geue me leaue to turne my booke I finde it in the xi chapter to the Corinthians I trow these be hys wordes Probetautem seipsum homo c. I pray you good maister what Gender is homo West Marrie the common gender Cole It is in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 11. Har. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vir Lat. It is in my booke of Erasmus translation Probet seipsum homo Feck It is Probet seipsum in deed and therfore it importeth the Masculine gender Latimer What then I trowe when the woman touched Christ he said Quis tetigit me Scio quod aliquis me tetigit that is Who touched me I know that some man touched me Weston I will be at host with you anone When Christ was at his supper none were with hym Argument but his Apostles onely Ergo he ment no woman if you will haue this institution kept Lati. In the twelue Apostles was represented the whole Church The Apostles represented the whole Church in which you will graunt both men and women to bee West So thorough the whole hereticall translated Bible ye neuer make mention of Priest Weston scorneth the name of Minister tyll ye come to the putting of Christ to death Where find you then that a priest or minster a minstrel I may cal him wel enough should do it of necessitie Lat. A minister is a more fit name for that office The name of Minister more fit theÌ„ the name of Priest for y e name of a priest importeth a sacrifice West Well remember that ye cannot finde that a woman may receiue by scripture M. Opponent fall to it Smith Because I perceiue that this charge is layd vppon my necke to dispute with you to the ende that the same may go forward after a right maner and order I wil propose three questions so as they are put forth vnto me And first I aske this question of you although the same in deed ought not to be called in question but such is the condition of the Church that it is alwayes vexed of the wycked sort I aske I say whether Christes body be really in the sacrament Lat.
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
beleue and confesse all the Articles of faith doctrine set forth in the Simbole of the Apostles The Creede whiche we commonly cal the Creede and in the Symboles of the Councels of Nice kept An. dom 324. of Constantinople An. dom 384. of Ephesus kept An. dom 432. of Calcedon kept An. dom 454. of Toletum the first and fourth Also the Symboles of Athanasius Irenaeus Tertullian of Damasus which was about the yeare of our Lorde 376. we confesse and beleue we saye the Doctrine of the Symboles generally and particularly so that who soeuer doth otherwise we hold the same to erre from the truth Fourthly we beleue and confesse concerning iustification Iustification by fayth onely in Christ. that as it commeth onely from Gods mercy through Christ so it is perceaued and had of none whiche be of yeares of discretion otherwise then by fayth onely which fayth is not an opinion but a certaine perswasiō wrought by the holy Ghost in the minde and hart of man What fayth is where through as y e minde is illumined so the hart is soupled to submitte it selfe to the will of God vnfaynedly so sheweth forth an inherēt righteousnes Righteousnes in man righteousnes without man The doctrine of free iustification defended for no curiositie but for quiet of conscience which is to be discerned in the Article of iustification from the righteousnes which God endueth vs withall iustifying vs although inseperably they goe together And this we do not for curiositie or contention sake but for conscience sake that it might be quyet whiche it can neuer be if we confounde without distinction forgeuenes of sinnes and Christes Iustice imputed to vs with regeneratiō and inherent righteousnes By this wee disalowe Papisticall doctrine of free will of woorkes of supererogation of merites of the necessitie of auricular confession and satisfaction to Godwardes Seruice in the vulgar tongue Fiftly we confesse and beleue concerning the exteriour seruice of God that it ought to be according to the word of God and therfore in the congregation al thinges publike ought to be done in such a tongue as may be most to edifie not in Latin where the people vnderstād not the same Sixtly we confesse and beleue that God onely by christ Iesus is to be prayed vnto and called vpon Inuocation to God alone Purgatory and Masses suffragatory denied therfore we disalow inuocation or prayer to Saints departed this life Seuenthly we confesse and beleeue that as a man departeth this life so shall he be iudged in the last day generally in the meane season is entred either into the state of the blessed for euer An. no 1554. May. or damned for euer and therefore is either past all helpe or else needes no helpe of any in this life By reason whereof we affirme Purgatory Masses of Scala coeli Trentals and suche Suffrages as the Popishe Church doth obtrude as necessary Two sacramentes to be the doctrine of Antichrist Eightly we confesse and beleeue the Sacramentes of Christ which be Baptisme and the Lordes Supper that they ought to be ministred according to the institution of Christ concerning the substantiall partes of them and that they be no longer Sacraments then they be had in vse and vsed to the end for the which they were instituted The supper to be ministred in both kindes Against transubstantiation Agaynst Adoration of the sacrament The masse to be no propitiatory sacrifice Inhibition of Priestes mariage Antichristian And heere we playnly confesse that the mutilation of the Lords Supper and the subtraction of the one kinde from the lay people is Antichristian And so is the doctrine of transubstantiation of the Sacramentall bread and wyne after the words of consecration as they be called Item the adoration of the Sacrament with honor due vnto God the reseruation and carying about of the same Item the Masse to be a propitiatory sacrifice for the quicke and dead or a worke that pleaseth God All these we confesse and beleeue to be Antichristes doctrine as is the inhibition in Mariage as vnlawfull to any state And we doubt not by Gods grace but we shal be able to prooue all our confessions heere to be most true by the veritie of Gods word and consente of the Catholicke Churche which followeth and hath followed the gouernaunce of Gods spirit and the iudgement of his word And this thorough the Lordes helpe we will do eyther in disputation by word before the Queenes hyghnesse and her Counsayle eyther before the Parliament houses of whome we doubt not but to be indifferently heard eyther with our pennes whensoeuer we shall be thereto by them that haue authoritie required and commaunded In the meane season as obedient Subiectes wee shall behaue our selues towardes all that be in authoritie and not cease to pray to God for them that he woulde gouerne them all generally and particularly with the spirite of wisedome grace And so we hartily desire humbly pray all men to do Exhortation agaynst rebelliō in no point consenting to any kinde of rebellion or sedition against our soueraigne Lady the Queenes highnes but where they can not obey but they must disobey God there to submit themselues with all patience and humilitie to suffer as the will and pleasures of the higher powers shall adiudge as we are ready thorough the goodnes of the Lord to suffer whatsoeuer they shall adiudge vs vnto rather then we will cōsent to any doctrine contrary to this which we heere confesse vnlesse we shall be iustly conuinced therof either by writing or by word before such Iudges as the Queenes hyghnes and her Counsell The bigger part agaynst the better Appeale from the Vniuersitie Doctors as not indifferent iudges or the Parlamēt houses shall appoint For the Uniuersities and Clergy haue condemned our causes already by the bigger but not by the better part without all disputation of the same and therefore most iustly we may do appeale from them to be our Iudges in this behalfe except it may be in writing that to al men the matter may appeare The Lord of mercy endue vs all with the spirit of his truth and grace of perseuerance therein vnto the end Amen The 8. of May Anno Dom. 1554. Robert Menauen aliâs Robert Ferrar. Rowland Taylor The names of the prisoned preachers subscribing to this declaration Iohn Philpot. Iohn Bradford Iohn Wigorne and Glouc. Episcopus aliâs Iohn Hooper Edward Crome Iohn Rogers Laurence Saunders Edmund Laurence I. P. T. M. ☞ To these things abouesayd do I Myles Couerdale late of Exon consent and agree with these my afflicted breethren being prisoners with mine owne hand And thus much concerning this present declaration subscribed by these preachers which was on the viij day of May. Furthermore the xix day of the sayd moneth the Lady Elizabeth May. 19. Lady Elizabeth Sir Iohn Williams Sister to the Queene was
day Then the B. of Winchester would haue made that text to haue serued nothing for his purpose he said he might be in heauen and in the sacrament also M. Hooper would haue sayd more to haue opened the text but all men that stood next about the Bishop allowed so his saying with clamours and cryes that M. Hooper was not permitted to say any more agaynst the Byshop Whereuppon they bade the Notaries write that hee was married and sayd that he would not goe from hys wyfe Articles taken agaynst M. Hooper and that he beleeued not the corporall presence in the Sacrament wherfore he was worthy to be depriued from his bishoprike This is the truth of the matter as far as I can truely remember of the confuse and troublesome talke that was betweene them and except it were hasty and vncharitable words this is the whole matter of their talk at that time Atque haec ille hactenus ¶ The true report of M. Hoopers entertainment in the Fleete written with his owne hand the seuenth of Ianuary 1554. THe first of September 1553. M. Hoopers report of his imprisonment in the fleete I was committed vnto the Fleete from Richmount to haue the liberty of the prison and within sixe dayes after I payd for my liberty v. pounds sterling to the Warden for fees who immediately vpon the payment therof complayned vnto Steuen Gardiner Bishop of Winchester This good gentlewoman is thought to be Mistres Wilkinson and so was I committed to close prison one quarter of a yeare in the Tower chamber of the Fleete vsed very extremely Then by the meanes of a good Gentlewoman I had liberty to come downe to dinner and supper not suffered to speake wyth any of my friends but as soone as dinner supper was done to repaire to my chamber agayne NotwithstaÌ„dyng whilest I came downe thus to dinner and supper the Warden and his wyfe picked quarels with me and complayned vntruely of me to their great friend the bishop of Winchester After one quarter of a yeare and somewhat more Babington Warden of the fleet a wicked Tyrant to Gods people Babington the Warden and his wife fell out with me for the wicked Masse and thereupon the Warden resorted to the B. of Wint. obteyned to put me into the wardes where I haue continued a long tyme hauing nothing appointed to me for my bed but a little pad of straw and a rotten couering with a tike and a few fethers therein the chamber being vile and stinking vntill by gods meanes good people sent me bedding to lye in Of the one side of which prison is the sinke and filth of the house and on the other side the towne ditch so that the stinch of the house hath infected me with sundry diseases During which tyme I haue bene sicke the doores The barbarous cruelty of the Warden of the Fleete barres haspes and chaines being all closed and made fast vpon me I haue mourned called and cried for helpe But the Warden when he hath knowen me many tymes redy to dye and when the poore men of the wardes haue called to helpe me hath commanded the dores to be kept fast and charged that none of his men should come at me saying let him alone it were a good riddance of hym And among many other tymes he did thus the 18. of October 1553. as many can witnes I payed alwayes like a Baron to the sayd Warden as well in fees as for my boord which was xx s. a weeke besides my mans table vntill I was wrongfully depryued of my bishoprike and since that tyme I haue payed hym as the best gentleman doth in his house yet hath he vsed me worse and more vilely then the veriest slaue that euer came to the hall Commons The said Warden hath also imprisoned my man William Downton W. DowntoÌ„ M. Hoopers man stripped him out of his cloths to search for letters could find none but only a little remembrance of good peoples names that gaue me their almes to relieue me in prison and to vndoe them also the Warden deliuered the same bill vnto the said St. Gardiner Gods enemy and myne I haue suffered imprisonment almost eighteene monethes my goods liuyng friends M. Hooper 18. monethes in prâ—son Queene Maâ—y indâ—bted to M. Hooper and comfort taken from me the Queene owing me by iust account 80. poundes or more She hath put me in prison and geueth nothyng to finde me neither is there suffred any to come at me wherby I might haue reliefe I am with a wicked man and woman so that I see no remedy sauing gods helpe but I shall be cast away in prison before I come to iudgement But I commit my iust cause to God whose will be done whether it be by life or death Thus much wrote he hymselfe of this matter ¶ Another examination of M. Hooper THe xxij of Ianuary followyng 1555. Babington the Warden of the Fleete was commaunded to bryng M. Hooper before the Bishop of Winchester M Hooper againe conuented before the bishop of Winchester with other Bishops and Commissioners at the sayd Winchesters house at S. Mary Oueries where as in effect thus much was done The Bishop of Winchester in the name of hymselfe and the rest mooued Maister Hooper earnestly to forsake the euill and corrupt doctrine as he termed it preached in the dayes of K. Edward the sixt Gardiner exhorteth M. Hooper to returne to the Popes church and to returne to the vnitie of the Catholique Church and to acknowledge the Popes holynesse to bee head of the same Churche accordyng to the determination of the whole Parliament promising that as he hymselfe with other his brethren had receyued the Popes blessyng and the Queenes mercye euen so mercy was ready to be shewed to him and others if he would arise with them and condescend to the Popes holynesse M. Hooper aunswered that for as much as the Pope taught doctrine altogether contrarye to the doctrine of Christ The Pope not worthy to be a member of Christs church he was not worthy to be accounted as a member of Christes Church much lesse to be head thereof wherefore he would in no wyse condescend to any such vsurped iurisdiction neither esteemed he the Church whereof they call hym head to be the Catholicke Church of Christ for the Church onely heareth the voyce of her spouse Christ flieth the straungers Howbeit saith he if in any point to me vnknowen I haue offended the Queenes maiestie I shall most humbly submit my selfe to her mercy if mercye may be had with safetie of conscience and without the displeasure of God Aunswer was made that the Queene would shew no mercy to the Popes enemies Queene Mary will shew no mercy but to the Popes friendes Whereuppon Babington was commanded to bring him to the Fleete againe who did so and shifted him from his former chamber into another nere vnto
is none other way into the kingdome of heauen 2. Tim. â— Actes 14. Math. 5. Math. 7. Maâ—k 8. but through much tribulation And if we suffer any thing for y e kingdome of heauens sake and for righteousnes sake we haue the Prophetes Christ the Apostles and Martyrs for an ensample to comfort vs for they did all enter into the kingdome of heaueÌ„ at the strait gate and narow way that leadeth vnto life which few do find Mortification bearing of the Crosse neâ—essâ—ry for all them 〈◊〉 will raygne with Christ. And vnles we will be content to deny our owne selues and take vp the crosse of Christ and hys sayntes it is an euident argument that we shall neuer raigne with him And agayne if we can finde in our hartes paciently to suffer persecutions and tribulations it is a sure token of y e righteous iudgment of God that we are counted worthy of the kingdom of God for which we also suffer It is verily sayth the Apostle a righteous thing with God 2. Thes. 1. to recompence tribulation to them that trouble vs and rest to vs that be troubled For after this lfe y e godly being deliuered from theyr tribulations and paynes shall haue a most quiet and ioyfull rest where as the wicked and vngodly contrariwyse shal be tormented for euermore with intollerable and vnspeakable paines Luke 16. as Christ by the parable of the rich glutton wretched Lazarus doth playnly declare and teache These ought we to haue before our eyes alwayes that in time of aduersitie and persecution whereof al that wil be the children of God shal be partakers Heb. 12. and wherewith it hath pleased God to put some of vs in vre all ready we may stand steadfast in the Lord and endure euen vnto the end that we may be saued For vnlesse we like good warriours of Iesus Christ 1. Tim. 2. will endeuour our selues to please him who hath chosen vs to be souldiours and fight y e good fight of fayth euen vnto the end we shall not obtayne that crowne of righteousnes which the Lorde that is a righteous iudge shall geue to all them that loue his comming Let vs therfore receiue with meeknes the word that is graffed in vs which is able to saue our soules Iohn 2. and grouÌ„d our selues on the sure rocke Christ. For as the Apostle sayth other foundation can no man lay 1. Cor 3. besides that whiche is layd already which is Iesus Christ. If any man build on this fouÌ„dation gold siluer precious stones timber haye stubble euerye mans worke shall appeare for the day shal declare it and it shal be shewed in the fire And the fire shall try euery mans work what it is If any mans worke that he hath builded vpon abide hee shall receiue a reward if any mans work burne he shall suffer losse but he shal be safe himselfe neuerthelesse yet as it were through fire By fiâ—e here doth the Apostle vnderstand persecution trouble Fier in scriptâ—â—â— what it signifieth for they which do truely preach professe y e word of God which is called the word of the crosse shal be rayled vpon and abhorred hated thrust out of the companye persecuted and tryed in the fornace of aduersitie as golde and siluer are tryed in the fire By gold siluer and precious stones he vnderstandeth them y t in the mids of persecution abide steadfast in word 1. Cor. 3. Math. 5. Luke 6. Math. 3. Psalme 1. By tymber hay and stubble are ment such as in tyme of persecution do fall away from the truth And when Christ doth purge his floore with the winde of aduersitie these scatter away from the face of the earth like light chaffe whiche shall be burned with vnquencheable fire If they then which do beleue The place of S. Paule 1. Cor. 3. expounded do in time of persecution stand steadfastly in y e truth the builder I do meane y e preacher of the word shall receaue a reward and the work shal be preserued and saued but if so be that they go back and swarue when persecution ariseth the builder shall suffer losse that is to saye shall lose his labour and cost but yet he shal be saued if hee being tryed in the fire of persecutioÌ„ do abide fast in y e faith Wherefore my beloued geue dilligent heed 1. Pet. 2. 1. Cor. 3. that ye as liuing stones be builded vpon this sure rocke be made a spirituall house and a holy Priesthoode for to offer vp spirituall sacrifices acceptable vnto God by Iesus Christ. For we are the true temple of God 1. Pet â— and the spirite of God dwelleth in vs if so be that we continue in the doctrine of the Gospell We are also an holy and royall Priesthode for to offer vp spirituall sacrifices oblations for the sacrifices of the new Testament are spirituall of three maners The first is the sacrifice of prayse and thankesgeuing which S. Paule doth call the fruites of those lippes which confesse the name of God Three sortes of Sacrifices of the new testament Heb. 13. Osee. 6. The second is mercy towardes our neighbours as y e Prophet Osee sayth I will haue mercy and not sacrifice Read the xxv chapter of Mathew The thyrd is wheÌ„ we make our body a quick sacrifice holy and acceptable vnto God that is Rom. 12. wheÌ„ we mortifie kill our fleshly concupiscences carnall lustes so bryng our flesh thorough the helpe of the spirite vnder y e obedeÌ„ce of Gods holy lawe This is a sacrifice to God most acceptable whiche the Apostle calleth Our reasonable seruing of God And let vs be sure that vnlesse we do now at this present take better heed to our selues and vse thankfully the grace of God offered to vs by the Gospell preaching these yeares past wherby we are induced brought to y e knowledge of y e truth Ephes. 3. vnles I say we keep Christ and his holy word dwelling by fayth in y e house temple of our harts the same thing that christ threatneth vnto the Iewes shal happen vnto vs Math. 14. y t is to witte the vncleane spirite of ignorance superstitioÌ„ idolatry and infidelitie or vnbeliefe the mother head of all vices which by the grace of God was cast out of vs bringing with him 7. other spirites worse then himself Exhortation to persist in the word of God not to abuse it 2. Pet. 2. shall to our vtter destruction returne again into vs and so shall we be in worse case thaÌ„ euer we were before For if we after we haue escaped from the filthines of the world through the knowledge of the Lord and Sauiour Iesus Christ be yet tangled therin agayn and ouercome then is the latter ende worse then the beginning and it had bene better for vs not to haue knowne the way of righteousnes then after we
haue known it to turne froÌ„ the holy commaundement geuen vnto vs. Pro. 26. For it is then happened vnto vs according to the true prouerbe the dogge is turned to his vomit agayn and the sowe that was washed to wallowing in the myre And thus to continue perseuer in infidelitie to kick against the manifest and knowne truth and so to dye without repentaunce and with a dispayre of the mercy of God in Iesus Christ Math. 13. is to sinne agaynst the holy Ghost which shall not be forgeueÌ„ neither in this world neither the world to come Heb. 6. For it is not possible sayth s. Paule that they which were once lighted and haue tasted of the heaueÌ„ly gift and hast tasted of the good word of God and of the power of y e world to come if they fall away should be renued agayne by repentaunce for as muche as they haue as concerning themselues crucified the some of God agayne making a mocking of him The place of the Heb 6. expounded S Paules meaning in this place is that they that beleue truely and vnfaynedly gods word do coÌ„tinue and abide steadfast in the knowne trueth If any therfore fall away from Christ and his word it is a playne token that they were but disseÌ„bling hipocrites for all theyr fayre faces outwardly Math. 26. Falling from Christ. neuer beleued truely as Iudas Symon Magus Demas Hymeneus Philetus and others were which all fell away from the knoweÌ„ veritie and made a mocke of Christ which S. Paule doth call here to crucifie Christ a newe because that they turning to their olde vomit agayne To crucifie Christ a new what it is did most blasphemouslye tread y e benefits of Christs death passioÌ„ vnder their feet They that are suche can in no wise be renued by repentaunce for their repentaunce is fleshly as the repentance of Cain Saul Iudas was which being without godly comfort breadeth desperation vnto death These are not of y e number of the elect as S. Iohn doth say They went out from vs but they were not of vs for if they had bene of vs they woulde haue remayned with vs vnto the end Iohn 2. Also the Apostle saith in an other place If we sinne willingly after wee haue receaued the knowledge of the truth Heb. 10. there remayneth no more sacrifice for sinne but a fearfull looking for iudgement and violent fire which shall deuoure the aduersaries They sinne willingly whiche of a set malice purpose do withhold the truth in vnrighteousnes lying Rom. 1. kicking agaynst the manifest opeÌ„ known truth which although they do perfectly know that in all the world there is none other sacrifice for sinne Wilfull kicking agaynst the opeÌ„ knowen truth but onely that omnisufficient sacrifice of Christes death yet notwithstanding they will not commit themselues wholly vnto it but rather despise it allowing other sacrifices for sinne inuented by the immagination of man as we see by dayly experience vnto whoÌ„ if they abide still in their wickednes Sinne vnto death sinne remayneth a most horrible dreadful iudgement This is y e sinne vnto death for which s. Iohn would not that a man shuld pray 1. Iohn 5. Wherfore my dearly beloued in Christ let vs on whoÌ„ the endes of the world are come taking dilligent heed vnto ourselues 1. Cor. 10. y t now in these last and perilous times in y e which the deuill is come downe and hath great wrath because he knoweth his time is but short Apoca. â—2 Math. 24. wherof the Prophetes Christ the Apostles haue so much spoken geueÌ„ vs so earnest forewarning we withold not y e truth in vnrighteousnes Rom. 1. beleuing doyng or speaking anye thing agaynst our knowledge conscience or without fayth For if we do so Iohn 8. Phil. 2. for what soeuer cause it be it is a wilfull obstinate infidelitie a sinne vnto death And as our Sauiour Christ sayth if ye beleue not ye shall dye in your own sins For vnles we hold fast the word of life Math. 3. both beleuing it also bringing forth fruite worthy of repentaunce we shal with the vnprofitable figge tree The fruiteles figtree Luke 13. Math. 1â— which did but cumber the ground be cut downe and our talent taken from vs and geuen vnto an other that shall put it to a better vse wee through our owne vnthankfulnes put from the mercy of God shall euer be able to pay our debts that is to say we shall altogether de lost vndone Heb. 6. For the earth that drinketh in rayne that commeth oâ—t vppon it bringeth forth herbes meete for them y t dresse it receiueth blessing of god But that ground that beareth thornes brears is reprooued and is nigh vnto cursing whose end is to be burned Neuertheles deare frends The gooâ— ground we trust to see better of you and thinges whiche accompany saluation and that ye being y t good ground watred with the moystnes of Gods word plenteously preached amongst you will with a good hart heare the word of God keep it Luke 8. bringing forth fruite with pacience And be none of those forgetful and hipocritish hearers Iames. 1. which although they heare the worde yet the Deuill commeth Math. 13 and catcheth away that which was soweÌ„ in the hart either hauing no roote in themselues endure but a season and as soone as tribulation or persecution ariseth because of the word by and by they are offended eyther with the cares of this world deceitfulnes of riches choke the word and so are vnfruitful The moâ—â— part of thâ— hearers oâ— Gods word are but hipocrites Read the parable of the sower among other thinges note and marke that y e most part of the hearers of Gods word are but hipocrites and heare the word without any fruit or profite yea onely to theyr greater condemnation for onely the fourth part of y e seede doth bring forth fruite Therfore let not vs that be Ministers or professours followers of Gods worde be discouraged though that very few do geue credite follow the doctrine of the Gospell and be saued Who soeuer therfore hath eares to heare let him heare To him 〈◊〉 hath 〈◊〉 geuen 〈◊〉 howâ— for whosoeuer hath to him shal be geuen and he shal haue aboundance but who soeuer hath not froÌ„ him shal be taken away euen that he hath that is to say they that haue a desire of righteousnes and of the truth shall be more more illuminated of God on the contrary part they that do not couet after righteousnes and truth are more hardend and blynded though they seeme vnto them selues most wise For God doth here follow an example of a louing father Example Gods deâ—â—ling with stubburâ— children which when he seeth that fatherly loue and correction doth not
as ye haue ministred vnto the Saintes so shall ye receiue y e reward which I am fully persuaded assured shal be plenteously poured vppon you all for y e great goodnes shewed vnto the seruants of the liuing God And I most hartely beseeche almighty God to poure forth a plenteous reward vpon you for y e same that he wil assist you wyth his holy spirite in al your doings that ye may growe as you haue begon vnto such a perfection as may be to gods honour your owne saluation and the strengthning of the weake members of christ Gods elect alwayes beare the sclaunder in this worlde For though the world rage and blaspheme the elect of God ye knowe that it did so vnto Christ his Apostles and to all that were in the primitiue Church and shal be vnto the worldes end Therefore beleue in the light while ye haue it least it be taken away from you If you shall seeme to neglect the great mercy of God that hath bene opened vnto you and your harts coÌ„sented vnto it y t it is the very and onely truth pronouÌ„ced by Gods onely sonne Iesus Christ by the good will of our heauenly father Therfore I say in the bowels of my Lord Iesus Christ sticke fast vnto it let it neuer departe out of your harts and couersation that you with vs and we with you at the great day being one flocke as we haue one shepheard may rise to the life immortall through Iesus Christ our onely Sauiour Amen ¶ Yours in him that liueth for euer Thomas Haukes Here followeth an other letter of Tho. Haukes sent to his wife after his condemnation being prisoner in Newgate the copy wherof is this ¶ The copy of Thomas Haukes letter to his wife GRace be with you and peace from God the father A letter of Tho. Haukâ—â— vnto his wyfe and from our Lord Iesus Christ which gaue himselfe for our sinnes to deliuer vs from this present euill worlde through the good will of God our father to whoÌ„ be praise for euer and euer Amen My deare Yokefellow in the Lord for as much as the Lord hath not onely called me to worke in his vineyarde but hath also fulfilled his good worke in me I trust to his glory to the comfort of al those y t looke for his comming I thought it my duety deare yokefellowe to write vnto you some lessons out of Gods booke and if you will direct your selfe therafter doubt not of it but God who refuseth none that will come to him with theyr whole hart will assist you with his holy spirit and direct you in al his wayes to his honour and glory who grauÌ„t it for his mercies sake Amen First I exhort you to feare God Lessons 〈◊〉 instruction to his wyâ—â— to serue and honor his holye name loue hym with all your hart soule and minde to beleue faithfully al his promises to lay sure hold vpon them that in al your troubles what so euer they are ye may runne straight to the great mercye of God and hee will bring you forth of them keepe you within hys wings then shall ye be sure that neither deuill flesh nor hell shall be able to hurt you But take heede If ye wil not keepe his holy preceptes and lawes and to the vttermost of your power cal for the help of God to walke in the same but will leaue them and runne to all abhominations with the wicked world doe as they do then be sure to haue your part with the wicked world in the burning lake that neuer shall bee quenched He exhorteth her to beware of Idolatry Therefore beware of Idolatrye whiche doth most of all stincke before the face of almighty God and was of al good men most detested from the beginning of the worlde For the which what kingdomes nations and realmes God hath punished with most terrible plagues w t fire Idolatry punished 〈◊〉 God brymstone hunger sword and pestilence c. to the vtter subuersion of them it is manifestly to be seene through the whole Byble Yea his owne peculiar people whome he had done so muche for when they fell from him and went serued other Gods contrary to his commaundement he vtterly destroyed and rooted them out from of the earth and as many as dyed in that damnable state not repenting their abhominable euill he threw them into y e pit of hell Again how he hath preserued those that abhorre superstition and Idolatry and that haue onely taken hold vpon God with their whole hart to serue him to loue him to feare him c. it is most manifestly to be seene euen froÌ„ the beginning out of what great daungers he hath euer deliuered them yea wheÌ„ al hope of deliueraÌ„ce was past as touchyng their expectation euen then in y e sight of all his enemies would he work his godly will and purpose to the vtter amazing and destructioÌ„ of all those that were his manifest enemies Further I exhort you in the bowels of Christ Exhortaâ—â—â—â— to prayer that you will exercise and be steadfast in prayer for prayer is y e onely meane to pearce the heauens to obtayne at the hand of God what soeuer we desire so y t it be asked in fayth Oh what notable thinges do we read in Scriptures that hath bene obtayned through feruent praier Praying to God not to creature We are commaunded to call vpon him for helpe ayde and succour in necessities troubles he hath promised to help vs. Again they that will not cal vpon him with thesr whole hart but vpon other dead creatures in whoÌ„ there is no help for there was none found worthy to open the booke but onely the Lambe Christ whiche was killed for our sinnes I saye who that wil refuse his help must euen by y e terrible iudgment of God come vtterly to confusion as it hath and is dayly manifest to be seene And whatsoeuer you desire of God in your prayer aske it for Iesus Christes sake To continue in prayer 〈◊〉 to pray in the name onely of Christ. for whom in whoÌ„ God hath promised to geue vs all things necessary And though that which ye aske come not by and by at y e first and second calling yet continue still knocking and hee will at the length open his trasures of mercye so that ye shal be sure to obtaine for he hath so promised if ye continue in faith hoping surely in him These former lessons w t all such instructioÌ„s as I haue told you by mouth I do wish that ye would most earnestly learne and then I doubt not but God who is the geuer of all grace wyll assist you in all your doings that ye may be found worthy of his kingdome which is prepared through Christ. 〈◊〉 for his 〈…〉 meaneth â— Clement 〈◊〉 who 〈…〉 his child Further where it hath pleased God to send vs childreÌ„ my desire is that they may
of the 〈◊〉 to Iohâ— Bradfoâ—â— that of long tyme he had bene imprisoned iustly for his seditious behauiour at Paules crosse the xiij of August an 1553. for his false preachyng and arrogancie takyng vpon hym to preache without authoritie But now quoth he the tyme of mercy is come and therefore the Queenes highnesse mynding to offer vnto you mercye hath by vs sent for you to declare and geue the same if so be you wyll with vs returne and if you wil do as we haue done you shall find as we haue found I warraunt you This was the summe of his wordes and in maner the same wordes which he spake Brad. To these wordes Iohn Bradford spake after reuerend obeisance made in this maner Bradfoâ—â— aunswâ—â—â—â—gayne 〈◊〉 My Lord Lordes all I confesse that I haue bene long imprisoned wyth humble reuerence be it spokeÌ„ vniustly for that I dyd nothing seditiously falsly or arrogantly in worde or fact by preaching or otherwise but rather sought truth peace and all godly quietnes as an obedient faythfull subiect both in goyng about to saue the Bish. of Bathe now then M. Bourne the preacher at the Crosse and in preachyng for quietnes accordingly L. Chaunc At these words Bradfoâ—â— fact in 〈◊〉 of Bournâ— counteâ— seditioâ—â— or rather before he had fully finished the sayd L. Chauncellor somethyng snuffed and spake with an admiration that there was a loud lye for quoth he the fact was seditious as you my L. of London can beare witnes Boner 〈◊〉 witâ—â—sseth with â—â—â—chester 〈…〉 You say true my Lord I saw him with mine own eyes when he tooke vpon him to rule and leade the people malapartly thereby declaring that he was the authour of the sedition Brad. My Lordes notwithstanding my Lord Byshope seing and saying Anno 1555. â—â—ly yet the truth I haue told as one day my Lord God almighty shall râ—ueale to al the world wheÌ„ we shall all come appeare before him In the meane season because I can not be beleued of you I must and am ready to suffer as now your sayinges be what so euer God shall licence you to do vnto me L. Chaunc I know thou hast a glorious tongue and goodly shewes thou makest but all is lyes thou speakest And agayne I haue not forgotten howe stubborne thou wast when thou wast before vs in the Tower wherupon thou wast committed to prison concerning religion I haue not forgotten thy behauiour and talke wherthrough worthelye thou hast bene kept in prison as one that woulde haue done more hurt then I will speake of Brad. My Lord as I said I say again that I stand as before you so before God and one day we shall all stand before him the truth then will be the truth though now you will not so take it Yea my Lord I dare say that my Lord of Bath M. Bourne will witnesse with me that I sought his safegarde with the perill of mine owne life I thanke God therfore Boner That is not true for I my selfe did see thee take vpon thee too much 〈◊〉 shalt 〈◊〉 beare 〈◊〉 beare witness â—â—â—ynst thy neighbour 〈…〉 Brad. No I tooke nothing vpon me vndesired and that of Mayster Bourne himselfe as if he were here present I dare say he would affirme For he desired me both to helpe him to pacifye the people and also not to leaue him tyll he was in safety And as for my behauiour in the Tower and talke before your honours if I did or sayde any thing that did not beseeme me 〈…〉 of M. Bourne â—o helpe 〈◊〉 and yet 〈…〉 his labour 〈◊〉 mercy with Gods 〈…〉 if your Lordships would tell me wherin it was I should and would shortly make you answere Chaunc Well to leaue this matter how sayest thou now Wilt thou returne againe and do as we haue done thou shalt receiue the Queenes mercy and pardon Brad. My Lorde I desire mercye with Gods mercy but mercy with Gods wrath God keepe me from Although I thanke God therfore my coÌ„science doth not accuse me that I did speake any thing wherfore I should need to receiue the Queenes mercy or pardon For all that euer I did or spake was both agreyng to Gods Lawes amd the lawes of the Realme at that present and did make muche to quietnes Chaunc Well if thou make this babling rolling in thy eloquent tongue and yet being altogether ignorant vain-glorious and wilt not receiue mercy offered to thee know for truth that the Queene is minded to make a * 〈…〉 Lordes 〈◊〉 better 〈◊〉 lyfe to 〈◊〉 purgation of all such as thou art Brad. The Lorde before whom I stand as well as before you knoweth what vaynglory I haue sought and seek in this behalfe his mercy I desire and also would be glad of the Queenes fauour to liue as a subiecte without clog of conscience But otherwise the Lordes mercye is better to me then life And I know to whom I haue committed my life euen into his hands which will keep it so that no man may take it away before it bee his pleasure There are xij houres in the day and as long as they last so long shal no man haue power theron Therfore his good will be done life in his displeasure is worse then death and death in his true fauor is true life Chaunc I know well enough that we shal haue glorious talke enough of thee be sure therfore that as thou hast deceiued the people with false and deuilishe doctrine so shalt thou receiue Brad. I haue not deceiued the people nor taughte any other doctrine then by Gods grace I am and hope shall be ready to confirme with my life And as for the deuilishnes and falsenes in the doctrine I would be sory you coulde so proue it Dures Why tell me what you say by the ministration of y e Communion as now you know iâ— is Brad. My Lord here I must desire of your Lordship and of all your honours a question before I dare make you an answere to any interrogatory or question wherewith you now beginne I haue bene sixe times sworne that I shall in no case consent to the practising of any iurisdiction or any authoritye on the Bishoppe of Romes behalfe within this Realme of Englande Nowe before God I humblye pray your honours to tell me whether you aske me thys question by his authority or no If you doe I dare not nor may aunswere you any thing in his authority whiche you shall demaund of me except I woulde be forsworne which God forbid Sec. Bourn Hast thou bene sworne sixe times Secretary Bourne speaketh what office hast thou borne Brad. For sooth I was thrise sworne in Cambridge when I was admitted Mayster of Arte when I was admitted felow of Penbroke hall when I was there the Uisitors came thither and sware the Uniuersitye Agayne Bradford sixe tymes sworne against the Pope I was sworne when I entred
but scripture and yet were able to proue nothing by the Scripture Brad. The Sacrament of the Lordes table compared with baptisme in the scripture 1. Cor. 12. Be pacient you shall see that by the Scripture I will finde Baptisme the Lords supper coupled together Alph. No that canst thou neuer do Let me see a text of it Brad. Paule sayth That as we are Baptised into one bodye so were we potati in vno spiritu that is we haue dronk of one spirit meaning of the cup in the Lordes Supper Alphon. Paule hath no such wordes Brad. Yes that he hath Confes. I trow he hath not Brad. Geue me a Testament and I will shew you The Fryer proued a lyer in his owne testament So a Priest that sat by them gaue him his TestameÌ„t and he shewed them the playne text Then they looked one vpon an other In fiâ—e the Friers found this simple shift that Paule spake not of the Sacrament Brad. Well the texte is playne enough and there are of the fathers which do so vnderstand the place For Chrisostom doth expound it so Alphon. Alphonsus which had the Testament in his hand desirous to suppresse this foyle turned the leaues of y e book from leafe to leafe till he came to the place 1. Cor. 11. there he read how that he was guilty which made no difference of the Lordes body Brad. Yea but therewith he sayth He that eateth of the bread calling it bread still 1. Cor. 11. and that after consecration as ye call it as in the 10. to the Corinthians he saith The bread which we breake 1. Cor. 10. c. Alphon. Oh how ignoraunt are ye which know not that thinges after theyr conuersion doe reteine the same names which they had before Conuersion is mentioned in turning Moyses rod so is it not in the SacrameÌ„t as Moses rod and calling for a byble after he had found the place he began to triumph But Bradford cooled him quickely saying Brad. Syr there is mension made of the conuersioÌ„ as wel as that the same appeared to the sence But here ye can not finde it so Moyses rod was seene to be turned so is not the Sacrament Find me one word how the bread is coÌ„uerted I will then say ye bring some matter that maketh for you Alph. At these wordes the Frier was troubled at length he sayd how that Bradford hanged on his owne sence Brad. No that do I not for I will bring you forth the Fathers of the Church 800. yeares after Christ to confyrme this which I speake Alph. No you haue the Church agaynst you Brad. I haue not Christes Church agaynst me Alph. Yes that you haue What is the Church Brad. Christes wife the chayre and seat of verity Alph. Is she visible Brad. Yea that she is to then that will put on the spectacles of Gods word to looke on her The Church is visible but to them that haue spirituall eyes Alph. This Church hath defined the contrary and that I will proue by all the good Fathers from Christes AscensioÌ„ euen for 800. yeares at the least continually Brad. What will you so proue Transubstantiation Alph. Yea that the bread is turned into Christes body Brad. You speake more then you can do Alph. That do I not Brad. Then will I geue place Alph. Will you beleue Brad. Beliefe is Gods gift therfore can not I promise but I tell you that I will geue place and I hope I shal beleue his truth alwayes so good is he to me in Christ my sauior Alph. Here the Frier founde a great faulte with Bradford that he made no difference betwixte habitus The Papistes holde that the acte of beleuing is in mans power and actus as though actus which he called crudelity had bene in our power But this he let passe came agayne asking Bradford if he could proue it as he said whether he wuld geue place Brad. Yea that I will Then called he for paper pen inke to write and then sayd I what and if that I proue by the testimony of the Fathers that continually for viij hundreth yeres after Christ at the least they did beleue that the substance of bread doth remayne in the Sacrament what will you do Alph. I will geue place Brad. Then write you here that you will geue place if I so proue I will write that I wil geue place if you so proue because ye are the auncient ye shall haue the preheminence The Fryer refuseth to abide try all with Bradford Here the Frier fumed maruellously and sayde I came not to learne at thee Are not here witnesses meaning the two Priestes be not they sufficient But the man was so chafed that if Bradford had not passed ouer this matter of writing the Frier would haue fallen to playne scolding Confes. At the length the kinges Confessour asked Bradford what the second question was Brad. That wicked men receiue not Christes bodye in the Sacrament as S. Augustine speaketh of Iudas that hee receiued Panem Domini but not Panem Dominum Alph. S. Augustine sayth not so Brad. Yes that doth he The Fryâ—â— agayne pâ—â—â—ued a 〈◊〉 The Fryâ—â— depart in a heate from M. Bradford So they arose and talked no more of that matter Thus went they away without byddyng Bradford farewell A Priest After they were none one of the Priestes came willed Bradford not to be so obstinate Brad. Syr be not you so wauering in all the scripture can not you finde me non est panis Priest Yes that I can in fiue places Brad. Then I will eat your booke A priest 〈◊〉 to a foyle So the booke was opened but no place fouÌ„d and he went his way smiling God helpe vs. ¶ Talke betwene Mayster Bradford and Doctour Weston and others IT folowed after this vpoÌ„ the 21. of the moneth of march Conferencâ— betwene M Bradford D. Weston that by meanes of one of the Earle of Darbyes meÌ„ there came to the Counter to dyner one M. Collier once Warden of Manchester and the sayde seruaunt of the Earle of Darby of whom Mayster Bradford learned that Doctor Weston Deane of Westminster woulde be with him in the after noone about two of the clocke At dynner time when the sayd Warden did discommend king Edward went about to set forth the authority of the Pope which Bradford withstood defending the kinges fayth that it was Catholicke and that the authority of the bishop of Romes supremacy was vsurped The name of supreamâ— head is thâ—â— forerunner to Antichrist Gregor bringing forth the testimonye of Gregory which affirmeth the name of supreme head to be a title of the forerunner to Antichrist a woman prysoner was brought in wherupon the sayd Bradford tooke occasion to rise from the table and so weÌ„t to his prison chamber to beg of God grace and helpe therin continuing there still vntill he was
tell more of this then I can write Therfore deare mother receiue some admonition of one of thy poore children nowe goyng to be burned for the testimonye of Iesus Come agayne to Gods truth come out of Babilon confesse Christ and his true doctrine repent that whiche is past make amendes by declaryng thy repentaunce by the fruites Remember the readings and preachinges of Gods Prophet and true Preacher M Bucer Call to minde the threatninges of God nowe something seene by the children Leauer and others Let the exile of Leauer Pilkinton Grindall Haddon Horne Scorye Ponet c. something awake thee Let the imprisonmēt of thy deare sonnes Cranmer Ridley and Latimer moue thee Consider the Martyrdome of thy chickens Rogers Saunders Taylor And nowe cast not awaye the poore admonition of me goyng to be burned also and to receiue the like crowne of glorye with my fellowes Take to harte Gods calling by vs. Be not as Pharao was for then will it happen vnto thee as it did vnto hym What is that hardnes of hart And what then destructiō eternally both of body and soule Ah therefore good mother awake awake repent repent buskle thy selfe and make hast to turne to the Lord. For els it shal be more easie for Sodome and Gomorra in the daye of iudgement then for thee Oh harden not your hartes Oh stop not your eares to day in hearyng Gods voyce though it be by me a most vnworthy messenger Oh feare the Lord for his anger is begon to kindle Euen now the axe is layd to the roote of the tree You know I prophecied truely to you before the Sweate came what would come if you repēted not your carnall Gospelling And now I tel you before I depart hence that the eares of men will tingle to heare of the vengeaunce of God that will fall vpon you all both Towne and Vniuersitie if you repent not if you leaue not your Idolatrie if you turne not speedely to the Lord if you still be ashamed of Christes truth which you know Oh Perne repent Oh Thomson repent Oh you Doctors Bachelers Maisters repent Oh Maior Aldermen Towne dwellers repent repent repent that you may escape the nere vengeaunce of the Lord. Rent your hartes come apace calling on the Lord. Let vs all say Peccauimus we haue all sinned we haue done wickedly we haue not hearkned to thy voyce O Lord. Deale not with vs after our desertes but be mercifull to our iniquities for they are great Oh pardon our offenses In thine anger remember thy mercy Turne vs vnto thee O Lord God of hostes for the glory of thy names sake Spare vs and be mercifull vnto vs. Let not the wicked people say where is now their God Oh for thine owne sake for thy names sake deale mercifully with vs. Turne thy selfe vnto vs and vs vnto thee and we shall prayse thy name for euer If in this sort my dearely beloued in hart and mouth we come vnto our father prostrate our selues before the throne of his grace then surely surely we shall finde mercie Then shall the Lord loke merely vpon vs for his mercy sake in Christ then shall we heare him speake peace vnto his people God◠mercy 〈◊〉 to Cambridge if it repent For he is gracious mercifull of great pitie compassion he can not be chiding for euer his anger can not last long to the penitent Though we weepe in the morning yet at night we shall haue our sorow to cease For he is exorable and hath no pleasure in the death of a sinner he rather would our conuersion and turning Oh turne you now and conuert yet once agayne I humbly besech you and then the kingdome of heauen shall draw nigh The eye hath not seane the eare hath not heard nor the hart of man is able to conceiue the ioyes prepared for vs if we repent amende our liues and hartely turne to the Lord. But if we repent not but be as you were and goe on forwardes with the wicked following the fashion of the world the Lord will leade you on with wicked doers you shall perish in your wickednes your bloud will be vpon your owne heades your part shal be with hypocrites where shal be weepyng gnashyng of teeth ye shal be cast from the face of the Lord for euer and euer eternall shame sorrow wo and miserie shal be both in body and soule to you world without end Oh therefore right deare to me in the Lord turne you turne you repent you repent you amende amende your liues depart from euill do good follow peace and pursue it Come out from Babilon cast of the workes of darkenesse put on Christ confesse his truth be not ashamed of his Gospell prepare your selues to the Crosse drinke of Gods cup before it come to the dregges and then shall I with you and for you reioyce in the day of Iudgement which is at hand and therefore prepare your selues thereto I hartely beseche you And thus I take my vale in aeternum with you in this present life myne owne deare hartes in the Lord. The Lord of mercie be with vs all and geue vs a ioyfull and sure meetyng in his kyngdome Amen Amen Out of prison the 11. of Februarie Anno. 1555. Your owne in the Lorde for euer Iohn Bradford ¶ To Lankeshire and Cheshire TO all those that professe his name and true Religion of our sauiour Iesus Christ in Lankeshyre and Chesshyre An other letter of M. Bradford to Lankeshire Cheshire and specially to Manchester and specially abiding in Manchester and therabout Iohn Bradford a most vnworthy seruaunt of the Lorde now not onely in boundes but also condemned for y e same true religion wisheth mercy and grace peace and increase of all godlines from God the father of all pitty through y e desertes of our Lord Iesus Christ by the working of the most mighty and liuely spirite the comforter for euer Amen I heard it reported credibly my dearely beloued in the Lord that my heauenly father hath thought it good to prouide that as I haue preached his true doctrine and Gospell amongest you by worde so I shall testifie confirme the same by deede That is I shall with you leaue my life whiche by hys prouidence I first receaued there for in Manchester was I borne for a seale to the doctrine I haue taught with you and amongest you so so that if from henceforth you wauer in the same you haue none excuse at all I know the enemies of Christ whiche exercise this crueltie vpon me I speake in respect of myne offence which is none to themwardes thinke by killing of me amongest you to affray you and others least they shoulde attempt to teach Christ truely or beleue his doctrine hereafter But I doubt not but my heauenly father will be my death more confirme you in his truth for euer And therefore I greatly reioyce to see sathan and his souldiours supplanted
in their owne sapience which is playne foolishnes amongest the wise indeede that is amongest such as haue heard Gods worde and doe followe it for they onely are counted wise of the wisedome of God our Sauiour In deede if I should simply consider my life with that whiche it ought to haue bene He confesseth his sinnes before God and as God in his lawe requireth then could I not but cry as I do Iustus es domine omnia iudicia tua vera i. Righteous art thou O Lord and all thy iudgemēts are true For I haue much greeued thee and transgressed thy holy preceptes not onely before my professing the Gospell but sithen also yea euen sithen my comming into prison I do not excuse but accuse my selfe before God and al his Church that I haue greeuously offended my Lord God I haue not loued his Gospell as I should haue done I haue sought my selfe and not simply and onely his glory and my brethrens commoditie I haue bene to vnthankefull secure carnall hipocriticall vayneglorious c. All which my euils the Lord of mercy pardon me for his Christes sake as I hope and certaynly beleeue he hath done for his great mercy in Christ oure redeemer But when I consider the cause of my condemnation I cannot but lament that I doe no more reioyce then I doe For it is Gods veritie and trueth The Papistes condemne not Bradford but Christ. So that the condemnation is not a condemnation of Bradford simply but rather a condemnation of Christ and his trueth Bradford is nothing els but an instrument in whome Christe and his doctrine is condemned And therefore my dearely beloued reioyce reioyce and geue thankes with me and for me that euer God did vouchsafe so great a benefite to our countrey as to choose the most vnworthye I meane my selfe to be one in whome it would please him to suffer any kinde of affliction muche more this violent kinde of death whiche I perceiue is prepared for me with you for his sake All glory and prayse be geuen vnto God our father for his great exceeding mercy towardes me through Iesus Christ our Lord. Amen But perchaunce you will saye vnto me what is the cause for the whiche you are condemned we heare say that ye denye all presence of Christ in his holy Supper and so make it a bare signe and common bread and nothyng els My dearly beloued what is sayde of me and what will be I cannot tell It is tolde me that Pendleton is gone doune to Preach with you not as he once recanted for you all knowe hee hath preached contrary to that hee was wont to preach afore I came amongest you but to recant that which he hath recanted D. Pendleton recanted first in K. Edwardes tyme and now agayne in Q. Maryes tyme. Howe hee will speake of me and report before I come when I am come and when I am burned I muche passe not for he that is so vncertayne and wil speake so often agaynst him selfe I can not thinke hee will speake well of me except it make for hys purpose and profite but of this inough The causes why M. Bradford was cōdemned In deede the chiefe thing which I am condemned for as an hereticke is because I deny in the sacrament of the aultar whiche is not Christes supper but a playne peruerting of it being vsed as the papistes now vse it to be a reall naturall and corporall presence of Christes bodye and bloud vnder the formes and accidences of bread and wine Transubstantiation the deuills darling and daughter of Antichrist that is because I deny transubstantiation whiche is the dearling of the Deuill and daughter and heyre to Antichristes religion whereby the Masse is mayntayned Christes supper peruerted his sacrifice and Crosse imperfited hys Priesthood destroyed the ministery taken away repentaunce repelled and all true godlynes abandoned In the supper of our Lord or sacrament of Christes body and bloud I confesse and beleeue that there is a true and very presence of whole Christ God and man to the fayth of the receiuer but not of the stander by and looker on as there is a verye true presence of bread and wine to the sences of him that is partaker thereof This fayth this doctrine whiche consenteth with the worde of God and with the true testimony of Christes Church whiche the Popishe Churche doth persecute will I not forsake and therefore am I condemned as an hereticke and shall be burned But my dearely beloued this trueth whiche I haue taught and you haue receiued I beleued and do beleue and therein geue my life I hope in God shall neuer be burned bound nor ouercome but shall triumphe haue victorye and be at libertye maugre the head of all Gods aduersaries For there is no counsayle agaynst the Lord nor no deuise of man can be able to defeate the veritie in anye other then suche as be children of vnbeliefe whiche haue no loue to the truth and therefore are geuen vp to beleue lyes Frō which plague the Lord of mercies deliuer you and all the realme my deare harts in the Lord I humblie beseeche his mercy Amen M. Bradfordes farewell to the countrey of Lankeshire And to the ende you might be deliuered from thys plague right deare to me in the Lorde I shall for my fare well with you for euer in this present lyfe hartely desire you all in the bowels and bloud of our most mercifull Sauiour Iesus Christ to attend vnto these things which I now shall shortly write vnto you out of the holy scriptures of the Lord. You knowe an heauy plague or rather plagues of God is fallen vpon vs Gods manifold plagues vpon England in Q. Maryes dayes in takyng away our good Kyng Gods true Religion Gods true Prophetes and Ministers c. And setting ouer vs such as seeke not the Lorde after knowledge whose endeuours GOD prospereth wonderfully to the tryall of many that his people may bothe better knowe themselues The cause of Gods plagues is our iniquities and not knowing the tyme of Gods visitation and be knowen Nowe the cause hereof is our iniquities and greeuous sinnes We did not know the tyme of our visitation we were vnthankefull vnto God we contemned the Gospell carnally abused it to serue our hipocrisie our vaynglory our viciousnes auarice idlenes securitie c. Long did y e Lord linger and tary to haue shewed mercy vppon vs but we were euer longer the worse Therefore most iustly hath God dealt with vs and dealeth with vs yea yet we may see that his iustice is tempered with much mercy whereto let vs attribute that we are not vtterly consumed For if the Lord should deale with vs after our desertes alas howe coulde we abide it In his anger therfore seeyng hee doeth remember his mercye vndeserued yea vndesired on our behalfe let vs take occasion the more speedily to goe out to meete him not with force
preached the worde of GOD. Turne I saye vnto you all and to all the inhabitours there aboutes vnto the Lord our God and hee will turne vnto you he will saye vnto his Aungell It is enough put vppe the sworde The whiche thyng that he will doe I humblye beseeche his goodnesse for the precious bloudes sake of hys deare Sonne our Sauiour Iesus Christ. Ah good brethren take in good parte these my last wordes vnto euery one of you Pardon me myne offences and negligences in behauiour amongest you The Lorde of mercye pardon vs all our offences for our Sauiour Iesus Christes sake Amen Out of Prison readye to come to you the eleuenth of February Ann. 1555. ¶ To the Towne of Walden 〈…〉 of M. Bradford to 〈◊〉 towne 〈◊〉 Walden TO the faythfull and such as professe the true doctrine of our Sauiour Iesus Christ dwelling at Walden and thereaboutes Iohn Bradford a most vnworthy seruaunt of the Lorde nowe in bandes and condemned for the same true doctrine wysheth grace mercy and peace with the encrease of all godlynesse in knowledge and liuing from GOD the Father of all comforte through the desertes of our alone and full redeemer Iesus Christ by the mighty working of the most holy spirit the comforter for euer Amen When I remember how that by the prouidence and grace of God I haue bene a man by whome it hath pleased him through my ministery to call you to repentaunce and amendment of life something effectually as it seemed and to sowe amongest you his true doctrine and religion least that by my affliction stormes now arisen to trye the faythfull and to conforme them lyke to the Image of the sonne of GOD into whose companye wee are called you might be faint harted I could not but out of prison secretly for my keepers may not know that I haue penne ynke write vnto you a signification of the desire I haue that you should not only be more coÌ„firmed in the doctrine I haue taught amongest you which I take on my death as I shall answere at the day of dome I am perswaded to be Gods assured infallible and playne trueth 〈…〉 answeâ—â— with 〈◊〉 bloud 〈◊〉 his docâ—â—â—ne but also should after your vocation auow the same by confession profession and liuing I haue not taught you my dearely beloued in the Lord fables tales or vntruthe but I haue taught you the verity as now by my bloud gladlye praysed bee God therfore I do seale the same In deed to confesse the truth vnto you and to all the Churche of Christ I doe not thinke of my selfe but that I haue moste iustly deserued not onely this kinde but also all kindes of death and that eternally â— Bradford 〈…〉 his 〈◊〉 lyfe for myne hypocrisy vayneglory vncleannesse selfe loue couetousnesse idlenesse vnthankefulnesse and carnall professing of Gods holy Gospell liuing therein not so purely louyngly and paynefully as I should haue done The Lord of mercy for the bloud sake of Christ pardon me as I hope yea I certainely beleue he hath done for his holy names sake thorowe Christe But my dâ—arely beloued you and all the whole world may see and easely perceiue that the Prelates persecute in me an other thing then mine iniquities euen Christ himselfe Christes verity and trueth because I canne not dare not nor wyll not confesse Transubstantiation and howe that wicked menne ye Mise and Dogges eating the Sacrament which they terme of the aultar thereby ouerthrowing Christes holy Supper vtterly do eate Christes naturall and reall body borne of the virgine Mary To beleue and confesse as Gods worde teacheth the primatiue Church beleued and all the Catholicke and good holy Fathers taught fiue hundreth yeares at the least after Christ that in the Supper of the Lord which the Masse ouerthroweth as it doth Christes Priesthoode sacrifice death and passion the ministerye of his word true â—ayth repentance and all godlines whole Christ God and man is present by grace to the fayth of the receiuers but not of the standers by and lookers on as bread and wyne is to theyr sences will not serue and therefore I am condemned shall be burned out of hand as an hereticke Wherefore I hartelye thanke my Lord God that will and doth vouch me worthy to be an instrument in whome he himselfe doeth suffer For you see my affliction and death is not simply M. Bradford persecuted for confessing the truth because I haue deserued no lesse but muche more at his handes and iustice but rather because I confesse his verity and trueth and am not affrayd through his gift that to do that you also might be confirmed in his truth Therefore my dearely beloued I hartely do pray you and so many as vnfaynedly loue mee in God to geue with mee and for mee most harty thankes to our heauenly Father through our sweete Sauiour Iesus Christ for this his exceeding great mercy towardes me and you also that your fayth wauer not from the doctrine I haue taught and ye haue receiued For what can you desire more to assure your coÌ„sciences of the verity taught by your preachers then theyr owne liues Goe to therefore my deare hartes in the Lord wauer not in Christes religion truely taught you and set forth in king Edwardes dayes Neuer shall the enemies be able to burne it to prison it and keepe it in bondes Vs they may prison Gods truth can neuer be kepte vnder by the aduersaryes they may bynde and burne as they doe and will doe so long as shall please the Lord but our cause religion and doctrine which we confesse they shall neuer be able to vanquish and put away Theyr Idolatry and Popish religion shall neuer bee builte in the consciences of menne that loue Gods trueth As for those that loue not Gods truth that haue no pleasure to walke in the wayes of the Lord in those I say the Deuill shall preuayle For God will geue them strong illusion to beleue lyes Therefore deare brethren and sisters in the Lord I humbly beseech you and pray you in the bowelles and bloud of our Lord and Sauiour Iesuâ— Christ He exhorteth them to loue Gods truth and to liue therafter now goyng to the death for the testimony of Iesus as ofteÌ„times I haue done before this present out of your Pulpitte that you woulde loue the Lordes trueth loue I saye to loue it and frame your liues thereafter Alas you know the cause of all these plagues fallen vp vs and of the successe which Gods aduersaryes haue dayly is for our not louing Gods word You knowe how that we were but Gospellers in lippes and not in life We were carnall concupiscentious idle Gods Gospell abused· vnthankfull vncleane couetous arrogant dissemblers crafty subtle malicious false backebiters c. and euen glutted with Gods word yea we lothed it Gods Gospell lothed as did the Israelites the Manna in the wildernes and therefore as to them
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
omnipotency of Christ doth not proue him to be really in the Sacrament he may doe all thyngs and there is nothyng vnpossible for hym to do New I know God is almighty and can do all that he wil but he cannot make his sonne a lyer he cannot deny himself nor he cannot restore virginity once violated defiled Thornt What is that to your purpose God doth not defile virginity we speake but of thyngs that God doth New Why Absurdity in the Popes doctrine will ye haue the humanity of Christ in all places as the deitie is Thornt Yea he is in all places as the deitie is if it please hym New I wil promise you that semeth to me a very great heresie for heauen and earth are not able to containe the diuine power of God for it is in all places as here and in euery place yet ye wil say that wheresoeuer the deitie is there is also the humanitie and so ye wil make him no body but a fantasticall body and not a body in deed Thornt Nay we do not say he is in all places as the deitie is but if it please him he may be in all places w t the deitie New I promise you that it semeth to me as great an heresie as euer I heard in my life and I dare not grant it lest I should deny Christ to bee a very man and that were agaynst all the scriptures Thornt The humanitye of Christ may not be in all places Tush what shall we stand reasoning with him I dare say he doth not beleue that Christ came out of his mother not openyng the matrice Do you beleue that Christ rose from death and came through the stone New I doe beleue that Christ rose from beath but I doe not beleue that he came through the stone neither doth the Scripture so say Thornt Loe how say you hee doth not beleue that Christ came through the stone if he doth not beleue this howe shall he beleue the other If he could beleeue this it were easie for hym to beleeue the other New Note the grosse ignoraunce of this Suffragane The scripture doth not say he went through y e stone but it sayth the angels of God came downe and rolled away the stone for feare of him the keepers be came euen as dead men Thornt A foole foole that was because that women should see that he was risen agayne from death New Well the scripture maketh as much for me as it doth for you and more too Thornt Well let vs not stād any longer about him Back agayne to the reall presence How say ye is the bodye of Christ really in the sacrament or no New I haue answered you already Thornt Wel do ye not beleue that he is there really New No I beleeue it not Thornt Well will ye stand to it New I must deeds stand to it til I be perswaded by a further truth Thornt Nay ye will not be perswaded but stande to your owne opinion New Nay I stand not to myne owne opinion GOD I take to witnes but only to the Scriptures of God that can all those that stand here witnes with me and nothing but the Scriptures and I take God to witnes that I do nothing of presumption but that that I do is only my cōscience if there be a further trutht hen I see except it appeare a truth to me I cannot receiue it as a truth And seing faith is the gift of God commeth not of man for it is not you that can geue me faith nor no man els therefore I trust ye wil beare the more w t me seing it must be wroght by God when it shal please God to open a further truth to me I shal receiue it with all my hart and embrace it ¶ Thornton had many other questions which I did not beare away but as I do vnderstand these are the chiefest as for taunts foolish vnlearned he lacked none Prayse God for his gifts and God increase in vs strength The Arguments of Iohn Newman Arg in the 2. figure If the body of Christ were really and bodily in the sacrament then whosoeuer receiued the Sacrament receiued also the body The wicked receiuyng the Sacrament receiue not the body of Christ. Ergo the body of Christ is not really in the sacrament Argument Ca They which eate the flesh and drinke the bloude of Christ dwell in hym and he in them mes The wicked dwell not in Christ nor he in them tres Ergo the wicked eate not the flesh nor drinke y e bloud of Christ. Argument Ca They that haue Christ dwelling in them bring forth much fruit Iohn 15. He that dwelleth in me and I in hym bringeth forth much fruit c. mes The wicked bryng forth no fruit of goodnes tres Ergo they haue not Christes body dwelling in them Argument Da Where remembrance is of a thing there is imported the absence thereof Arg in the 3. figure ti Remembrance of Christes body is in the sacrament Do this in remembraunce of me c. si Ergo Christes body there is imported to be absent Mary they wil say we see hym not with our outward eies but he is commended vnder the forme of bread and wyne and that that we see is nothing but a qualitie or an accidence But let them shew me a qualitie or an accidence without a substance I wil beleue them And thus much concernyng Newmans examinations and arguments * The fayth of Iohn Newman dwelling at Maydstone in Kent who was by occupation a Peuterer The Lord is the protector of my lyfe The iust shall lyue by fayth and if he withdrawe hymselfe Abac 1. Hebru ◠my soule shall haue no pleasure in hym MY fayth is that there is one God which is wythout beginnyng and without endyng Gen. 1.1 This God created al things visible and inuisible And after that he had made both heauen and earth with all other creatures hee made man set him in the place which he had prepared for him which place he called Eden he gaue to Adam hys commandements precepts and sayd when so euer thou doest the thyng which I forbid thou shalt surely die y e death yet did man for all this disobey God his creator after his sinne he fled from God hid hymselfe was in a miserable desperate case But God seeing mā in this miserable estate Gen. 3◠because he all his posteritie should not continue in deth promised Adā that the womans seed shold breake the serpents head wherby is ment y t the son of God shold become man destroy the deuil Which by his subtill perswasions had deceiued Adam Then did Adā by faith take hold of gods promise and became the seruāt of righteousnes through the faith which he had in the promise of y e womans seed So did Abel Seth Henoch Noe with faithful Abraham Isaac
matrone dwelling in Manchester and to hys brethren and sisters and other of his frendes there OUr deare and sweete Sauioure Iesus Christ whose prisoner at this present praysed be his name therfore I am preserue and keepe you my good mother A letter of M. Bradford to his mother brethren and sisters wyth my brothers and sisters my Father Iohn Traues Thomas Sorrocold Laurence and Iames Bradshawe with theyr wiues and familyes c. now and for euer Amen I am at this present in prison sure enough for starring to confirme that I haue preached vnto you as I am ready I thanke God with my lyfe and bloud to seale the same if god vouch me worthy of that honor For good mother and brethren it is a most speciall benefite of God to suffer for his names sake and gospel as now I doe I hartily thanke him for it and am sure that with him I shal be partaker of his glory as Paule sayth If we suffer with hym we shall raygne with him Therfore be not faynt harted but rather reioyce 2. Tim. 2. at the least for my sake which now am in y e right and high way to heauen for by many afflictions we must enter into the kingdome of heauen Actes 14. Now will God make knowne his children When the winde doth not blow then can not a man know the wheate from y e chaffe but when the blast commeth then fleeth away the chaffe but the wheate remayneth and is so farre from being hurt that by the winde it is more clensed from the chaffe and knowne to be wheaâ—e Gold when it is cast into the fire is the more precious so are Gods children by the crosse of affliction God beginneth his iudgement with his owne house Alwayes God beginneth his iudgement at hys house Christ and the Apostles were in most miserie in the land of Iewry but yet the whole land smarted for it after so now Gods Children are first chastised in this worlde that they should not be damned with the world for surely great plagues of God hang ouer this Realme Ye all know there was neuer more knowledge of god and lesse godly liuing and true seruing of God It was counted a foolishe thing to serue God truely Complaynt of the Carnall and wicked lyfe among the Gospellers and earnest prayer was not past vpon Preaching was but a pastime The Communion was counted too common Fasting to subdue the fleshe was farre out of vse Almes was almost nothing Malice Couetousnes and vncleannes was coÌ„mon euery where with swearing dronkenes and idlenes God therfore nowe is come as you haue hearde mee preach and because he will not damne vs with the world he beginneth to punishe vs as me for my carnall liuinge For as for my preaching I am most certaine it is was Gods trueth and I trust to geue my life for it by Gods grace But because I loued not the Gospell truely but outwardly therefore doth he thus punish me nay rather in punishing blesseth me And in deede I thanke him more of this prison The cause why God first punisheth his in this world then of any Parlour yea then of anye pleasure that euer I had for in it I finde God my most sweet good God alwayes The flesh is punished first to admonish vs nowe hartily to liue as we professe secondlye to certifie the wicked of their iust damnation if they repent not Perchaunce you are weakened in that whiche I haue preached because God doth not defend it as you thinke but suffereth the popish doctrine to come agayne and preuayle but you must know good mother that God by this doth proue and try his children people whether they wil vnfaynedly and simply hang on him his worde God vseth to proue and try his children So dyd he w t the Israelites bringing theÌ„ into a Desert after theyr comming out of Egypt where I meane the wildernes was want of all thinges in comparison of that which they had in egipt Christ wheÌ„ he came into this world brought no worldly wealth nor quietnes with him but rather war The world sayth he shall reioyce but ye shall mourne weepe but your weeping shal be turned into ioy Iohn 16. and therefore happye are they that mourne and weep for they shal be comforted They are marked then with Gods marke in their foreheades and not with the beastes marke I meane the popes shauen â—rowne Of this place the Earle of Darby seemeth to take hold complayning that he curseth them that teacheth any false doctrine c. Page 1523. The Masse rebuketh no sinne nor shameth consciences as preaching doth who now with his shauelinges reioyce but woe vnto them for they shal be cast down they shal weep and mourne The rich glutton had here his ioye and Lazarus sorowe but afterwardes the time was chaunged The end of carnall ioy is sorrow Now let the whoremoÌ„ger ioy with the dronkarde swearer couetous malicious and blinde bussarde syr Iohn for the Masse will not byte them neither make them to blushe as preaching woulde Nowe may they doe what they will come deuils to the Churche and goe deuils home for no man must find fault And they are glad of this now haue they their hartes desire as the Sodomites had when Lothe was gone but what followed Forsooth when they cried peace al shal be wel then came Gods vengeance fire brymstone froÌ„ heauen and burnt vp euery mothers child euen so deare mother will it do to our papistes Wherefore feare God sticke to his word though all the world would swarue from it Dye you must once when or how The best death of all deathes is to dye for Gods sake can you not tell Dye therfore with Christ suffer for seruing him truely and after his word for sure may we be that of all deathes it is most to be desired to die for gods sake This is the most safe kynde of dying wee can not doubt but that wee shall goe to heauen if wee dye for hys names sake And that you shall dye for his names sake Gods word will warrant you if you sticke to that which God by me hath taught you You shal see that I speake as I thinke for by Gods grace I will drincke before you of this cup if I be put to it I doubt not but God wil geue me his grace strengthen me thereunto pray that he woulde and that I refuse it not I am at a poynt euen when my Lord God will to come to him Death nor life Prison nor pleasure I trust in God shal be able to seperate me from my Lorde God his Gospell In peace when no persecution was then were you content and glad to heare mee then did you beleue me and will you not do so nowe seeing I speake that which I trust by Gods grace if neede bee to verifie wyth my life Good mother I write before God to you as
I haue preached before him It is Gods truth I haue taught It is that same infallible word whereof he sayd Heauen and earth shall passe but my word shall not passe The masse and such baggage as the false worshippers of God and enemies of Christes Crosse the Papistes I say haue brought in agayne The Masse is a poyson to the Church to poyson the Church of God withall displeaseth God highly and is abhominable in his sight Happy may he be whiche of conscience suffereth losse of life or goodes in dissalowing it Come not at it If God be God follow him If y e Masse be God let them that will see it heare or be present at it ComparisoÌ„ betweene the Lordes supper and the Masse go to the deuill with it What is there as God ordayned His supper was ordayned to be receiued of vs in the memoriall of his death for the confirmation of our fayth that his body was broken for vs his bloud shed for pardon of our sinnes but in the masse there is no receiuing but the pâ—iest keepeth all to himselfe alone Christ sayth Take eate No sayth the Priest gape peepe There is a sacrificing yea killing of Christ agayne as much as they may There is Idolatry in worshipping the outward signe of bread wyne there is all in Latine you cannot tell what he saith To conclude there is nothing as God ordeyned Wherefore my good mother come not at it Oh will some say it will hinder you Doubtes obiections aunswered Math. 19. if you refuse to come to masse and to do as other do But God wil further you be you assured as you shall one day find who hath promised to them that suffer hinderaunce or losse of anye thing in this world his great blessing here and in y e world to come life euerlasting You shall bee counted an hereticke but not of others then of heretickes whose prayse is a disprayse You are not able to reason agaynst the Priestes but God wil that all they shall not be able to withstand you No body wil do so but you onely In deede no matter for â—ewe enter into the narrow gate which bringeth to saluation Howbeit you shall haue with you I doubt not Father Traues and other my brothers and sisters to go with you therein but if they will not I your sonne in God I trust shall not leaue you an inche but go before you pray that I may geue thankes for me Reioyce in my suffering for it is for your sakes to confirme the truth I haue taught How soeuer you do beware this letter come not abroad but into father Traues his handes For all this caueat yet this letter came to the Earle of Darbyes knowledge for if it should be knowne that I haue pen and inke in the prison then would it be worse with me Therfore to your selues keep this letter commending me to God his mercy in Christ Iesus who make me worthy for his names sake to geue my life for his Gospel and Church sake Out of the Tower of London the sixt day of October 1553. My name I write not for causes you know it well enough Like the letter neuer the worse Commend me to all our good brethren and sisters in the Lord. Howsoeuer you do be obedient to the higher powers that is no point either in hand or tongue rebell but rather if they coÌ„maund that which with good conscience you caÌ„not obey lay your head on the blocke and suffer what soeuer they shall do or say By pacience possesse your soules After the time that M. Bradford was condemned and sent to the Counter it was purposed of his aduersaryes as ye heard before that hee shoulde be had to Manchester where he was borne and there be burned Whereupon he writeth to the Cittye of London thinking to take his last Vale of them in this letter ¶ To the Citie of London TO all that professe the Gospell and true doctrine of our Lord and Sauiour Iesus Christ in the Cittie of London A fruitefull letter of M. Bradford 〈◊〉 the citye oâ— London Iohn Bradford a most vnworthy seruaunt of y e Lord now not onely in prison but also excommunicated condemned to be burned for the same true doctrine wisheth mercy grace peace with increase of al godly knowledge and pietie from God the father of mercy through the merites of oure alone and omnisufficient Redeemer Iesus Christ by the operation of the holy spirite for euer Amen My dearely beloued brethren in our Sauiour Christ although the tyme I haue to liue is very little for hourly I looke when I shoulde be had hence to be conueyed into Lankeshyre there to be burned and to render my lyfe by the prouidence of God where I first receaued it by y e same prouidence and although the charge is great to keepe me from all things wherby I might signifie any thing to the world of my state yet hauing as now I haue pen inke through Gods working maugre the head of Satan and his souldiours I thought good to write a shorte confession of my fayth and thereto ioyne a little exhortation vnto you all to liue according to your profession First for my fayth I do confesse and pray all the whole Congregation of Christ to beare witnesse with me of the same that I do beleue constantly through the gift goodnes of God for fayth is Gods onely gifte all the 12. articles of the Symbole or Creede commonly attributed to the collection of the Apostles This my faythe I woulde gladly particularly declare and expound to the confirmation and comfort of the simple but alas by starts stealth I write in maner that I write and therfore I shall desire you all to take this breuitie in good part And this fayth I holde not because of the Creede it selfe but because of the word of God the which teacheth and confirmeth euery Article accordingly This worde of God written by the Prophetes and Apostles left and contayned in the Canonicall bookes of the whole Bible I do beleue to containe plentifully all thinges necessary to saluation so that nothing as necessary to saluation ought to be added thereto and therfore the Church of Christ nor none of his congregation ought to be burdened with any other doctrine theÌ„ which hereout hath his foundation and ground In testimony of this fayth I render and geue my life being condemned as well for not acknowledging the Antichrist of Rome to be Christes vicar generall and supreme head of his Catholicke and vniuersall Church here or els wherevppon earth as for denying the horrible and idolatrous doctrine of Transubstantiation and Christes reall corporall and carnall presence in his supper vnder the formes and accidences of bread and wine To beleeue Christ our Sauiour to be the head of hys Churche and kinges in their Realmes to be the supreme powers to whom euery soule oweth obedience and to beleue that