iustifying these are to be remooued and separated a sonder the lawe from the Gospel and faith from workes Otherwise in the person that is iustified and also in order of doctrine they ought coÌ„monly to goe necessarily together Therfore where soeuer any question or doubt riseth of saluation or our iustifying before God there the law al good works must be vtterly excluded and stand apart Grace free Promise simple Faith alone that grace may appeare free the promise simple and that faith may staÌ„d alone Which faith alone without law or workes worketh to euery man particularly his saluation through mere promise and the free grace of God This worde particularly I adde Particularly for the particulare certifying of euery mans hart priuately and peculiarly that beleueth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole world in generall so is faith the instrumentall cause The body of Christ is the efficient cause of our redemption in generall Faith is the instrumental cause of euery mans particular saluation by which euery man applieth the sayde body of Christ particularly to his owne saluation So that in the action and office of iustification both law workes here be vtterly secluded and exempted as things hauing nothing to doe in this behalfe The reason is this for seing that all our redemption vniuersally springeth only froÌ„ the body of the sonne of God crucified then is there nothing that can stande vs in steade but that onely wherewith thys bodye of Christ is apprehended Now for somuch as neither the law nor works but faith onely is the thing which apprehendeth the body and death of Christ Note the obiecte of faith Faith with her obiecte onely saueth A similitude beâ—tweene the brasen Serpente and Christes bodye therfore faith onely is that matter which iustifieth euery soule before God thorough the strength of that obiect which it doth apprehend For the obiect onely of our faith is the body of Christ like as the brasen Serpent was the obiecte onely of the Israelites looking and not of their handes working by the strength of which obiect through the promise of God immediatly proceeded health to the beholders So the body of Christ being the obiecte of our faithe striketh righteousnesse to our soules not through working but beleuing onely Thus you see howe faith being the onely eye of our soule Faith is only the eye of the soule which â—â—â—keth to Christ. standeth alone with her obiecte in case of iustifying but yet neuerthelesse in the body she standeth not alone for besides the eye there be also handes to worke feete to walke eares to heare and other members moe euery one conuenient for the seruyce of the body and yet there is none of them all that can see but onely the eye So in a christian mans life and in order of doctrine ther is the law there is repentance there is hope charitie and dedes of charitie all which in life and in doctrine are ioyned necessarily do concurre together and yet in the action of iustifying there is nothing els in man that hath any parte or place but onely Fayth apprehending the obiect which is the body of Christ Iesus for vs crucified in whom consisteth all the worthines and fulnes of our saluation by faith that is by our apprehending and receauyng of him according as it is wrytten Iohn 1. Whosoeuer receiued him he gaue them power to be made the sonnes of God euen all such as beleued in his name c. Also Esay 53. And this iust seruaunt of mine in the knowledge of him shall iustifie many c. Argument Da. Apprehending and receauing of Christ onely maketh vs iustified before God As many as receaued him to them he gaue power c. â—ohn 1. And â—e by the knâ—wâ—â—dge of him shall iustifie many c. Esay 53. Iohn 1. ti Christ onely is apprehended and receaued by Faith si Ergo faith onely maketh vs iustified before God Argument Ba Iustification commeth onely by apprehending and receiuing of Christ. Esay 53. ro The lawe and workes do nothing pertaine to the apprehending of Christ. co Ergo the law and workes pertaine nothing to Iustification Argument Ce Nothing which is vniust of it selfe can iustifie vs before God or helpe any thing to our iustifying All our righteousnes is as filthy cloutes Esay 64. sa Euery worke we do is vniust before God Esay 54. re Ergo no worke that we do can iustifie vs before God nor helpe any thing to our iustifying Argument Ca If workes could any thing further our iustification theÌ„ should our works some thing profit vs before God When â—e haue done all that is commaunded you say we are vnprofitable seruantes Luke 17. Without me can ye do nothing Iohn 15. me No workes doe the best we can doe profite vs before God Luke 17. stres Ergo no workes that we doe can any thynge further our iustification Argument Ba All that we can do w t God is only by Christ. Ihon. 15. ro Our workes and merites be not Christe neyther anye part of him co Ergo our workes merits can do nothing with God Argument Da That which is the cause of condemnation cannot be the cause of iustification The lawe worketh anger Rom. 4. ri The law is the cause of condemnation Rom. 4. j. Ergo it is not the cause of iustification A consequent We are quit and deliuered from the law Rom. 7. Now are we quitte and deliuered from the law being dead to that wherein we were once holden Rom. 7. Ergo we are not quâ—t and deliuered by the law Forsomuch therfore as the truth of the Scripture in expresse words hath thus included our saluation in faith onely we are enforced necessarily to exclude all other causes and meanes in our Iustification and to make this difference betwene the lawe the Gospel betwene faith and works affirming with the Scripture word of God that the lawe condemneth vs our works do not auaile vs and that faith in Christ onely iustifieth vs. And thys difference and distinction ought diligently to be learned and retained of all christians especially in conflict of conscience betweene the law and the gospel faith and works grace and merites promise condition Gods free election and mans freewil So that the lyght of the free grace of God in our saluation may appeare to all consciences to the immortal glory of Gods holy name Amen The order and differences of places The Gospel Antitheta The law Faith Works Grace Merites Promise coÌ„ditioÌ„ Gods fre election maÌ„s fre wil. The difference and repugnance of these foresayde places being wel noted and exâ—ended it shall geue no smal light to euerye faithfull christian both to vnderstande the Scripture to iudge in cases of conscience and to reconcile such places in the olde and newe Testament as els may seeme to repugne according to the rule
whole body of the scripture Neither can any make this an heresie The Papistes of the principles of diuinitye make heresie but they must make S. Paule an hereticke and shew themselues ennemies to the promises of grace and to the crosse of Christ. 2. The law maketh vs to heare God because we be borne vnder the power of the Deuill 2. article Fol. 59. 3. It is impossible for vs to consent to the will of God Fol. 59. 3. article The place of Tyndall from whence these Articles be wrasted is in the wicked Mammon as followeth Whych place I beseeche thee indifferente to reade and then to iudge Herein is no thing conteyned but that which is rightly consonant vnto the Scripture In the faith which we haue in Christ in Gods promises finde we mercy life fauour peace In the law we finde death damnation and wrath moreouer the curse and vengeance of God vpon vs. And it that is to say the law is called of Paul the ministratioÌ„ of death and damnation In the lawe wee are prooued to be the ennemies of God and that we hate hym For howe can we be at peace wyth God and loue hym seeing we are coÌ„ceiued and borne vnder the power of the Deuill and are his possession kingdome hys captiues and bondmen and led at hys will and he holdeth our hearts so that it is impossible for vs to consent to the will of God Muche more is it impossible for a man to fulfill the lawe of hys owne strength and power seeing that we are by birth and nature the heires of the eternall damnation c. 4. The lawe requireth impossible things of vs Fol. 59. Read the place 4. article The law when it commaundeth y t thou shalt not lust geueth thee not power so to do but daumeth thee because thou canst not so doe What hereâ—sy is in the wordes 2. Cor. 3. If thou wilt therefore be at peace with God and loue hym then must thou turne to the promises and to the gospel which is called of Paul the ministration of righteousnesse and of the spirite 5. The spirit of God turneth vs our nature that we do good as naturally as a tree doth bring fourth fruit Fol. 65. 5. article The place is this the spirite of God accompanyeth fayth and bringeth with her light wherwith a man beholdeth himself in the law of God and seeth his miserable boÌ„dage captiuitie and humbleth himselfe This place speaking of the 〈◊〉 effecteâ— fayth conteyneth noâ—thing but which is mayntaynâ—â—ble by the Scripture abhorreth himselfe She bringeth Gods promises of all good thynges in Christ God worketh with his word in his worde And as hys word is preached fayth rooteth her selfe in y e harts of the elect and as fayth entreth and the worde of God is beleued the power of God looseth the hart from the captiuitie bondage vnder sinne and knitteth coupleth hym to God to the will of God altereth hym changeth him cleane fashioneth and forgeth hym a new geueth him power to loue and to do that which before was impossible for him either to loue or doe and turneth him into a new nature so that he loueth that which before hee hated hateth that which he before loued and is cleane altered and changed and contrary disposed and is knitt and coupled fast to gods will and naturally bringeth fourth good workes y t is to say that which God commandeth to do not things of his owne imagination and that doth hee of his owne accord as a tree bringeth forth fruit of his owne accord c. 6. Workes doe onely declare to thee that thou art iustified Fol. 65. If Tindall say 6. article that workes doe onely declare our iustification he doth not thereby destroy good works but onely sheweth the right vse and office of good workes to be noted to merite our iustificatioÌ„ but rather to testify a liuely fayth which onely iustifieth vs The article is playn by the scripture and S. Paule 7. Christ with all his workes did not deserue heauen fol. 69. Reade the place Al good workes must be done freely w t a single eye without respect of any thing 7. article so that no profit be sought thereby That commaundeth Christ where hee sayth Free haue you receaued free geue agayne For look as Christ with all his workes did not Math. 10. He meaneth in his diuinitye but iâ— his humanitye he deserued heauen by his workes not onely for himselfe 〈◊〉 for vs all deserue heauen for that was his already but did vs seruice therewith neyther looked for nor sought his owne profite but ours and the honour of god his father onely euen so we withal our workes may not seeke our owne profite neither in thys world nor in heauen but must and ought freely to worke to honour God withall and without all maner of respect seeke our neighbours profite and do him seruice c. 8. Labouring by good workes to come to heauen thou shamest Christes bloud Fol. 9. Read the place 8. article If thou wouldest obteine heauen with the merites and deseruings of thine owne works so doest thou wrong yea and shamest the bloud of Christ and vnto thee Christ is dead in vaine Now is the true beleuer heire of God by christes deseruings To say that heauen is gotten by our deseruings is a Popishe heresie contrary to the Scriptures yea and in Christ was predestinate and ordained vnto eternall life before the worlde began And when the Gospell is preached vnto vs we beleue the mercy of God and in beleuing we receiue the spirit of God which is the earnest of eternall life and we are in eternal life already and feele already in our harts y e sweetnes thereof and are ouercome with the kindnes of God Christ and therefore loue the will of God and of loue are ready to woorke freely and not to obtaine that whyche is geuen vs freely and whereof we are heyres already c. 9. Saintes in heauen can not helpe vs thither fol. 69. Whether saintes can helpe vs vnto heauen see y e scripture 9. article and marke wel the office of the sonne of God our only Sauiour and redeemer and thou shalt not nede to seeke any further 10. To builde a Churche in the honour of our Ladye or anye other Saincte is in vaine they cannot helpe thee 10. article they be not thy friends fol. 71. Read the place of Tind What buildest thou Churches foundest Abbeys Chauntreis Colledges in the honour of Saintes to my mother S. Peter Paule The place â—â—nexed and Saintes that be deade to make of them thy friendes They neede it not yea they be not thy friends Thy friends are thy poore neighbours which neede thy help and succour TheÌ„ make thy friendes with the vnrighteous Mammon that they may testifie of thy fayth and that thou mayest
adherents do pursue therefore the Pope Byshops and Cardinals and their adherents are Antichrists I weene our Sillogismus be well made fol. 9. The place annexed The place of this Article gathered out of the Reuela is this I will shew thee an euident reason that thou mayst know without doubting which is the very Antichrist and this argument may be grounded of their furious persecution which Paul doth confirme writing to the GalathiaÌ„s We deare brethren are the children oâ— promise as Isaac was not the sonnes of the bond woman as Ismaell but as he that was borne aâ—ter the flesh did persecute him that was borne after y e spirite euen so is it now Mark Paules reason By Isaac are signified the elect and by Ismaell the reprobate Isaac did not persecute Ismaell but contrarye Ismaell did persecute Isaac Now let vs make our reasoÌ„ Bar All they that do persecute are Ismaell be reprobates and Antichristes ba But all the popes Cardinals bishops Maior and theyr adherentes do persecute ra Therefore all the popes cardinals bishops Minor their adherents be Ismaell reprobates and Antichristes I weene our Sillogismus is well made and in the first figure Read the place and see how he proueth the partes of this argument more at large Conclusio 13 I thinke verily that so long as the successours of the Apostles were persecuted and martyred 13. article there were good Christen men and no longer fol. 10. The Bishops of Rome in the primitiue Churche were vnder persecution the space welneare of 300. yeares vnder y e which persecution as good as 30. of them and moe dyed martyrs Since that time haue succeeded 204. popes whiche haue liued in great wealth and aboundance amongest whom if the booke of Reuelation thinke that there is not 4. to be found good christen men I thinke no lesse but that he may so thinke without any heresie 14 It is impossible that the worde of the Crosse shoulde be without affliction and persecution fol. 10. 14. article S. Paule sayth 2. Tim. 3. who soeuer will liue vertuously in Christ Iesu shall suffer persecution And how then caÌ„ this be true in Paule and in this man heresie 15 That the Apostles did curse euer anye man 15. article truely we can not read in scripture for Christ commaunded them to blesse those that cursed them fol. 11. Upon what good ground of the ReuelatioÌ„ this heresie is wroung out let the place be conferred The place annexed which is written in these wordes following They are as mercifull as the Woolfe is on his pray They were ordeyned to blesse men but they curse as the deuill were in them Paule sayth that he hath power to edifie and not to destroy 1. Cor. 10. 1. Cor. 13. But I wot not of whom these bloudy beastes haue their authority which do so much reioyce in cursing destruction We reade how Paule did excoÌ„municate the Corinthian and y t for a great transgressioÌ„ to the entent that he might be ashamed of his iniquity 1. Cor. 5. and desired agayne the Corinthians to receaue hym with all charitie 2. Cor. 2. but that the Apostles did curse anye man truely we can not read in scripture for Christ commaunded them to blesse those that cursed them and to pray for those that persecuted them c. 16 By workes superstitions and ceremonies we decay from the faith which alone doth truely iustifie and make holy fol. 15. 16. article Note here good reader how peruersly corruply this article is drawne For where the place of this book which is written fol. 15. expresly speaketh of trusting to workes meaning that we should put no confidence in workes but onely in fayth in Christ Iesus False wrasting this article to make it appeare more infamous and hereticall leaueth out the false trust and speaketh simply as though workes should decay fayth Read the place which is written in these wordes folowing Daniell calleth not this word Peschaim any maner of sinne but those speciall and chiefe sinnes whiche resist and fight agaynst the truth and the fayth as at the trusting in workes superstitions and ceremonies by y e which we decay from the fayth c. 17 The abusion of the Masse with all his solemnityes with vigils yeare mindes foundations burials 17. article and all the busines that is done for the dead is but a face and a cloke of godlynes and deceiuing of the people as they were good workes rather for the dead then for the quicke fol. 24. True godlines consisteth in fayth that is in the true knowledge of the sonne of God whom he hath sent and in y e obseruation of Gods coÌ„maundements All their rites additions instituted by man are no part of true godlines And who so putteth trust and confidence therein as being thinges meritorious for the dead is deceiued Suche funerals S. Austen calleth rather refreshinges of the liuing then releuinges and helpes of the dead 18 To keep and obserue one day to fast an other to abstaine to forbeare such a meate vpon the fasting day to deserue heauen therby is a wicked face and cloke agaynst Paul fol. 29. 18. Article The trueth of this article is manifest enough to be voyd of all errour and heresie vnlesse it be heresie to beleue and hold w t the scripture s. Paule sayth Galat. 2. if heauen our righteousnes come by the law then Christ died in vayne Gal. 2. 19. article 19 The multiplication of holydayes of feastes of Corpus Christi of the visitation of our Lady c. is a wicked face and colour and in deede foolish vnprofitable and vayne fol 30. This Article likewise nedeth no declaration conteining in it a true and necessary complaint of suche superfluous holydayes of the Popes making Which as they bring with them much occasion of wickednes idlenes dronkennesse and vanitie so hauing also ioined vnto them opinion of religion and meritorious deuotion and Gods seruice they gender superstition nourish the people in the same 20 Keeping of virginitie and chastitie of religion is a diuelishe thing 20 article fol. 30. The place cited in the booke of the Reuelation of Antichrist A other place falsly depraued by the Papistes doth sufficiently open it selfe speaking and meaning onely of those Monkishe vowes whiche by the canonicall constitution of the Pope are violeÌ„tly forced vpon Priests and Monkes the coaction whereof S. Paule doth rightly call the doctrine of deuils And here note by y e way another tricke of a Popishe cauiller For where the wordes of the booke speake plainely of the chastitie of the religious fraudulently turning it to an vniuersalitie sayeth the chastitie of Religion whereby it might seeme to the simple reader more odious hereticall The words of the place be these Keeping of virginitie chastitie of the religious semeth to be a godly and a heauenly thing but it is a
diuelishe thing Of the which it is spoken in the fourth of the first epistle to Tim. Forbidding to marry c. where as againe our most reuerend father maketh that thing necessary 1. Tim. 4. that Christ would haue free whereof Daniell in the 11. chapter speaketh He shall not be desirous of women Heere Daniel meaneth that he shall refuse and abstaine from mariage for a cloke of godlynes Dan. 11. and not for loue of chastitie 21 Worshipping of Reliques is a proper thing and a cloke of aduantage against the precept of God and nothing but the affection of men fol. 30.31 These be the wordes in the Reuel This the worshipping of reliques he meaneth is a proper most fruitefull cloke of aduantage The place annexed Out of this were inueÌ„ted innumerable pilgrimages with y e which the foolish vnlearned people might loose their labour monie time nothing in y e meane season regarding their houses wiues children coÌ„trary to the commandement of God when as they might do much better deedes to their neighbours which is the precept c. 22 There is but one speciall office that pertayneth to thine orders 22. article and that is to preâ—ch the word of God fol. 36. Of this matter sufficient hath bene said before in the 22. article alledged out of the booke of Obedience 23 The Temple of God is not stones and woode neither in the time of Paule was there any house which was called the temple of God 23 article fol. 37. The place of this article is this Which is an aduersary the Pope he meaneth and is exalted aboue all that is called God or that is worshipped The place speaking of the tempâ—e where Antichrist sitteth is not so greuous as the article maketh so that he shall sit in y e temple of God shew himselfe as God Doth not he sit in the Temple of God which saith and professeth hymselfe to be the maister in the whole Church what is the Temple of God Is it stones and wood Doth not Paule saye The Temple of God is holy which temple are ye Neither in the time of Paule was there any house which was called the teÌ„ple of God as we now cal them What meaneth this sitting but reigning teaching and iudging Who sith the beginning of the Church durst presume to call himselfe the maister of the whole Church but only the Pope c. 24. article 24 He that fasteth no day that sayth no Mattens and doth none of the precepts of the Pope sinneth not if he thinke that he doth not sinne fol. 43. The place is there cleare and plaine without any daunger of heresie The place in the Reuel is this Because he feareth the consciences vnder the title pretence of Christes name he maketh of those things which in themselues are no sinnes very greuous offences For he that beleueth that hee doth sinne if he eate flesh on the Apostles eueÌ„ or say not MatteÌ„s and Prime in the morning or else leaue vndone any of the Popes precepts no doubt he sinneth not because the dede which he doth is sinne but because he beleueth it is sinne and that against this foolish beliefe conscience he offendeth Of the which foolish coÌ„science only the Pope is head author For another doing the same deede thinking that he doth not sinne truely offendeth not And this is the cause that the spirit of Paul coÌ„plaineth that many shall depart froÌ„ the faith Traditions how they doe hurt And for this foolish conscience mens traditioÌ„s be pernitious noisome y e snares of soules hurting the faith the libertie of the Gospel If it were not for this cause they should do no hurt Therfore the diuell through the Pope abuseth these consciences to stablish the lawes of his tiranny to suppresse the faith and libertie and to replenish the world with errour sinne and perdition c. 25. article 25 Christ ordeyned the Sacrament of the aultar onely to nourishe the fayth of them that liue but the Pope maketh it a good woorke and a sacrifice to be applyed both to quicke and dead fol. 48. The place is this Sathan hated the Sacramente The place â—uche 〈…〉 the Sacrament and is 〈…〉 the Sacrament and knew no way how to suppresse disanull it Therefore he found this craft that the sacrament which Christ did onely ordeine to nourish and stablish the faith of them that liue should be counted for a good worke and sacrifice bought and sold And so faith is suppressed and this holesome ministery is applied not to the quicke but vnto the dead that is to say neither to the quicke neither yet to the dead O the incredible fury of God c. 26 These signes he speaketh of miracles and visions or apparitions are not to the increase of the fayth and Gospell 26. article for they are rather against the fayth and Gospell and they are the operation of sathan and lying signes fol. 49. The place is as followeth Who is able to number the monstrous maruels only of them that are departed 〈◊〉 place conteyneth a true 〈◊〉 of 〈◊〉 illusiâ—â— and nay wâ—ll be 〈◊〉 Good Lord what a sea of lyes hath inuaded vs of apparitions coniurings and aunsweres of spirits By the which it is brought to passe that the Pope is also made the king of theÌ„ that are dead and reigneth in Purgatory to the great profite of his Priestes which haue all their liuing riches and pompe out of Purgatory howbeit they should haue lesse if they did so well teache the fayth of them that lyue as they do ridelesse them that are dead Neyther was there syth the beginning of the world any worke founde of so little labour and great aduauntage For truely to thys purpose were gathered almost the possessions of all Princes and rich men And through these riches sprang vp all pleasures and idlenes and of idlenes came very Babilone and Sodoma c. Neither are these signes to the encrease of the fayth and Gospell for they are rather against the faith and Gospell but they are done to stablishe the Tirannie of these * This booke of 〈…〉 christ treaâ—ing vpoÌ„ 〈◊〉 chapâ— of Daniell 〈◊〉 there 〈◊〉 of 〈…〉 the 〈…〉 faces and reedeles and to set vp confirme the trust in works Among these illusions are those myracles to bee reputed which are shewed in visions pilgrimages and worshippings of Saints as there are plenty now adayes whiche the Pope confirmeth by his Bulles yea and sometyme doth canonize Saints that he knoweth not Now behold what is the operation of Satan in lying signes c. 27 The people of Christ doth nothyng because it is commaunded but because it is pleasaunte and acceptable vnto them fol. 63. The wordes out of the which this Article is gathered are these They are the people of Christ The place 〈…〉 other 〈…〉 the article pretendeth whiche willingly do heare and folow him
to feare death fol. 36. Although our nature be frayle full of imperfectioÌ„ so that we do not as we should yet doing as we ought as we are lead by the Scriptures to do we should not dread but desire rather to dye and to be with Christ as the place it selfe doth well declare which is this We must loue death The place 〈…〉 â—â—rfecte and more desire to die and to be w t god as did S. Paul then to feare death For Iesus Christ dyed for vs to the intent that we shoulde not feare to dye and he hath slayn death and destroyd the sting of death as writeth S. Paule saying O death where is thy sting 1. Cor. 1â— death is swalowed vp in victory And to the Philippians Christ is to me life and death is to me aduauntage 20 God made vs his children and his heires while we were his enemies and before we knew him fol. 44. I maruell what the Papistes meane in the Registers to condemn this article as an heresy vnlesse theyr purpose be vtterly to impugne gainstand the scripture the writinges of S. Paule who in the fift chapter to the Rom. other his Epistles importeth euen the same doctrine in all respectes declaring in formall words that we be made the children and heyres of God and that we were reconciled vnto him when we were his enemies 21 It were better neuer to haue done good worke and aske mercy therfore then to do good workes and thinke that for theÌ„ god is bound to a man by promise fol. 48. 22 We can shew no more honor to God then fayth and trust in him fol. 48. The place out of the which these two articles are gathered is this It were better for thee a thowsande folde that thou haddest bene a sinner and neuer had done good deed to acknowledge thine offences euill life vnto God asking mercy with a good hart lamenting thy sinnes then to haue done good workes in them to put thy trust thinking that therfore God were bound to thee There is nothing which after the maner of speaking bindeth God but fyrme and stedfast fayth and trust in him his promises c. For we can shew vnto God no greater honor then to haue faith and trust in him For whosoeuer doth that he confesseth that God is true good mighty mercifull c. 23 Fayth without good workes is no litle or no feeble faith but it is no fayth fol. 50. 24 Euery man doth as much as he beleueth fol. 50. The place out of the which the two Articles be gathered is this If thy fayth induce thee not to do good workes theÌ„ hast thou not y e right fayth thou doest but onely thinke that thou hast it For S. Iames sayth that fayth wythout workes is dead in it selfe He sayth not that it is little or feeble but that it is dead and that is dead is not Therfore wheÌ„ thou art not moued by fayth vnto the loue of god and by the loue of god vnto good works thou hast no fayth but fayth is dead in thee for the spirit of God that by fayth commeth in to our hartes to styrre vp loue cannot be idle Euery one doth as much as he beleueth loueth as much as he hopeth as writeth S. Iohn He that hath thys hope that he is the sonne of god purifieth himself as he is pure He sayth not he that purifieth himselfe hath this hope for the hope must come before proceeding from the fayth as it behoueth that the tree must first be good which must bring forth good fruit 25 We cannot be without motions of euill desires but we must mortify them in resisting them 25. Article fol. 52 They which note this article of heresy may note them selues rather to be like the Pharisy Luke 18. who foolishly flattering himselfe in the false opinion of his owne righteousnes was not subdued to the righteousnes which standeth before God No man 〈◊〉 finde 〈◊〉 heresie 〈◊〉 place 〈…〉 by fayth and therefore went home to his house lesse iustified then the publican If the scriptures condemne the hart of man to be crooked euen from his youth Gene. 6. and also condemneth all the righteousnes of man to be like a filed cloth if S. Paule could finde in his flesh no good thing dwelling but sheweth a coÌ„tinuall resistance betwene the old man and the new then must it folow that these phariseis which condemne this article of heresy eyther cary no flesh nor no old man about them to be resisted or verely say what they will they can not choose but bee combred with euill motions for the inward man continually to fight agaynst The place of the authour sufficiently defendeth it selfe as foloweth S. Paule byddeth vs mortify all our euill desyres and carnall lustes as vncleanesse couetousnesse wrath blasphemy Col. â— The place of the author detractation pride and other like vices And vnto the Rom. 6. he sayth let no sinne raigne in your mortall bodyes That is to say albeit that we cannot liue without the motion of suche euill desires yet we shall not suffer them to rule in vs but shall mortifye them in resisting them c. 26 All true Christianity lyeth in loue of our neighbors for God and not in fasting 26. Article keeping of holy dayes watching praying and singing long prayers dayly and all day long hearing Masse running on pilgrimage c. fol. 52. The place of this article is this Thou hast alwaies occasion to mortify thine euill desires to serue thine neighbor Conferre this article with the 〈…〉 to comfort him and to helpe him with word and deed with couÌ„sell and exhortation and other semblable meanes In such loue towardes our neighbor for the loue of God lyeth all the law and the prophets as saith Christ yea and all christianity and not in fasting keeping of holydayes watching singing and long praiers daily and all day loÌ„g hearing of masses setting vp of candles running on pilgrimages and such other things which as well the hypocrites proud people enuious and subiect to all wicked affections do c. 27 Many Doctors in diuinity and not onely common people beleueth that it is the part of Christen fayth onely to beleue that Iesus Christ hath liued here in earth fol. 53.54 27. Article The place is this We beleeue that Iesus Christ hath here liued-on earth and that he hath preached and that he dyed for vs To beleeue that Christ here liued and dyed is good but this is not the thing onely that 〈◊〉 a Christian and did many other thinges When we beleue these things after the story we beleue that this is our christen fayth This not onely the simple people beleueth but also Doctors in diuinity which are takeÌ„ for wise men Yea the deuill hath also this fayth as sayth S. Iames The deuils beleue and they tremble For
Gospell of Iesus Christ my fellow Elder and most deare brother in England THe heauenly father graunt vnto you and to all those which are in bands and captiuitie for his name sake grace and peace through Iesus Christ our Lord A letter of M. Bullenâ—er to M. Hooper 〈…〉 of latin 〈◊〉 Engâ—â—â—h with wisedome patience and fortitude of the holy Ghost I haue receiued from you two letters my most deare brother the former in the moneth of September of the yeare past the latter in the moneth of May of this present yeare both written out of prison But I doubting least I should make aunswere to you in vayne whilest I feared that my letters should neuer come vnto your handes or else increase and double your sorrow did refrayne from the duety of writing In the which thing I doubt not but you will haue me excused especially seeing you did not vouchsafe no not once in a whole yeare to aunswere to my whole libels rather then letters whereas I continued still notwithstanding in writing vnto you as also at this present after I heard that you were cast in prison I did not refraine from continuall prayer beseeching our heauenly Father through our onely mediatour Iesus Christ to graunt vnto you and to your fellowe prisoners faith and constancie vnto the ende Now is that thyng happened vnto you my brother the which we did oftentimes prophecie vnto our selues at your being with vs should come to passe especially when we did talke of the power of Antichrist and of his felicitie and victories For you know the saying of Daniell The power of Antichrist described in Daniell chapt 8. Math. 10. Iohn 15.16 â— Tim. 2.3 His power shall be mighty but not in his strength and he shall wonderfully destroy and make hauocke of all things and shall prosper and practise and he shall destroy the mighty and the holy people after his owne will You knowe what the Lord warned vs of before hand by Mathew in the tenth chapter by Iohn in the 15. chapter and the 16. and also what that chosen vessell Saint Paule hath written in the second to Timothy and the third chapter Wherefore I do nothing doubt by Gods grace of your faith and patience whilest you knowe that those things which you suffer are not looked for or come by chaunce The doctrine of the Protestants what it is wherefore they are persecuted but that you suffer them in the best truest and most holy quarell for what can be more true and holy then our doctrine which the Papistes those worshippers of Antichrist do persecute All things touching saluation we attribute vnto Christ alone and to his holy institutions as we haue bene taught of him and of his disciples but they would haue euen the same things to be communicated as well to their Antichrist and to his institutions Ephes. 1. Such we ought no lesse to withstand then we reade that Helias withstoode the Baalites For if Iesus be Christ then let them knowe that he is the fulnes of his Church and that perfectly but and if Antichrist be King and Priest then let them exhibite vnto him that honor How long do they halt on both sides 2. Thes. 2. Christ is sufficient and not be patched with the Pope Can they geue vnto vs any one that is better then Christ Or who shall be equall with Christ that may be compared with him except it be he whome the Apostle calleth the Aduersarie But if Christ be sufficient for his Church what needeth this patching and peecing But I know well enough I neede not to vse these disputations with you which are sincerely taught and haue taken roote in Christ being perswaded that you haue all things in him and that we in hym are made perfect Go forwardes therefore constauntly to confesse Christ and to defye Antichrist Apoc. 21 being mindfull of this most holy and most true saying of our Lorde Iesus Christ He that ouercommeth shall possesse all things and I will be his God and he shall be my sonne but the fearefull and the vnbeleeuing and the abhominable and the murtherers and whoremongers and sorcerers and Idolaters and all lyers shall haue theyr part in the lake which burneth with fyre and brimstone whych is the second death The fyrst death is soone ouercome although a man must burne for the Lordes sake for they say well that do affyrme thys our fyre to be scarcely a shadowe of that which is prepared for the vnbeleeuers and them that fall from the trueth Moreouer the Lorde graunteth vnto vs that wee may easily ouercome by his power the fyrst death the which he hymselfe dyd taste and ouercome promising withall such ioyes as neuer shall haue ende vnspeakeable and passing all vnderstanding the which we shall possesse so soone as euer we departe hence For so agayne sayeth the Angell of the Lord If any man woorship the beast and his Image and receyue hys marke in hys forehead or on his hande the same shall drinke of the wrath of God Apoc. 14. Gods wrath vpon the beast and them that taâ—e his 〈◊〉 yea of the wyne which is poured into the cup of his wrath and he shall be tormented in fire and brimstone before the holy Angels and before the Lamb and the smoke of their tormeÌ„ts shal ascend euermore and they shall haue no rest day nor night which worship the beast his Image and whosoeuer receiueth the print of his name Here is the patieÌ„ce of Saintes here are they that keep the commandements of God In this time of Antichrist is the pacience and fayth of Gods children tryed whereby they shall ouercome all his tyranny read Math. 24. and the fayth of Iesus To this he addeth by and by I heard a voyce saying to me write blessed be the dead that dye in the Lord froÌ„ henceforth or speedely they be blessed Io. 5 euen so sayth the spirite for they rest froÌ„ their labours but their works follow theÌ„ for our labour shall not be frustrate or in vayne Therefore seeing you haue such a large promise be strong in the Lorde fight a good fight be faythfull to the Lorde vnto the ende consider that Christ the sonne of God is your Captaine and fighteth for you and for that all the Prophets Apostles and Martyrs are your fellow souldiours They that persecute and trouble vs are men sinfull and mortall whose fauour a wise man would not buy with the value of a farthing besides that our life is frayle short brickle and transitory Happy are we if we depart in the Lorde who graunt vnto you and to all your fellow prisoners fayth and constancy Commend me to the most reuerend fathers and holy Confessours of Christ Doctor Cranmer Bishop of Canterbury D. Ridley Bishop of London and the good old father D. Latimer Them and all the rest of the prisoners with you for the Lordes cause salute in my name and in the name of all my fellow
doth beleue that to fast pray or to do almes deeds Fasting praying almes deedes is a thyng vtterly vnprofitable for if a man shal be saued he shal be saued without doing of them and if he shall be damned they shall not helpe him or doe hym any good at all 9. Item that the said Wattes of late comming into open Court at the Sessions before the Lord Riche Sir Henry Tirell Knight Anthony Browne Esquier and others beyng then and there examined Q. Maryes seruice reproued did openly confesse that hee had refused to come to the Church and to heare there the diuine seruice and to receiue the sacrament of the aultar according to the order of the Church because that like as the seruice of the Church set out in the dayes of the late king Edward the 6. was said and alledged to be abhominable hereticall schismaticall and all naught so hee the said Thomas Wattes theÌ„ and there said openly before the said Commissioners that all that is now vsed and done in the Church is abhominable hereticall schismaticall and altogether naught And that he did also then vtter before the sayd Commissioners other erroneous and arrogant words to the hurt of his soule and to the euill example of the people there present 10 Item Wattes râ—â—puted by the laweâ— for an heâ—â—â—ticke that he the said Thomas by reason of the premisses was and is to be takeÌ„ had reputed and iudged as a manifest open heretike and for the same by the order of ecclesiasticall lawes is to be declared accursed and beyng obstinate and incorrigible is to be deliuered to the secular power there to be punished as an heretike 11 Item that he ouer and besides all these offences and trespasses aforesaid had also added this trespasse that is to wit that he had beleued and deliberately spoken The churâ—â— of Rome 〈◊〉 Sinagoge 〈◊〉 Sathan that the Church of Rome in her rites ceremonies Sacramentes constitutions and traditions is the Synagoge of Satan and therefore that he had consented and agreed in opinion beliefe with one Iohn Tooly of late hanged at Charing crosse who at the tyme of his executing desired the people to pray to be deliuered from the tiranny of the Bishop of Rome with all his enormities as who should say that his authoritie and doings were tiranny and had all enormities and iniquities in them 12 Item that the premisses and euery part thereof bee true notorious manifest and openly spoken talked of amongst the honest credible persons in great multitude and that of all singular the same within Billerica aforesayd and other places there about beyng of the diocesse of London there is a common voyce and fame thereof ¶ The aunswer of the sayd Thomas VVattes to the foresayd Articles TO the first he sayd and confessed the same to bee true in euery part thereof His aunsweres to the articlâ— To the 2. Article he answered that he beleueth in al the Sacraments according to Christes institution the Catholike church but not according to the Bish. of Romes church and further said that he doth not beleeue now as he had done in tymes past for in tyme past he beleeued as the church then beleeued but now he doth not so beleeue for the church of Rome had deceiued vs and therefore hee sayd he did not beleue as the church of Rome beleueth but as Christ hath taught him And further said Tho. Wattâ—â— first 〈◊〉 to the Goâ—â—pell by M. Aluey that hee was so taught to beleue by preachyng of one M. Aluey other whose names he remembred not which Aluey he said did preach the word of God truly and sincerely To the 3. he aunswered that he hath and doth beleeue that Christes body is in heauen and no where els further that he will neuer beleue that Christes body is in the Sacrament To the 4. he aunswered confessing and firmely beleeuing the same to be true To the 5. that he did beleue that the Masse is abhominable and that he will not go one iot from that his belief To the 6. that he neither did nor yet doth beleeue that the priest can absolue him of his sinnes howbeit he denieth not but it is good to aske councell at the priests mouth To the 7. he sayd that he knoweth not what the opinions of the sayd persons named in the sayd article were and in case the said persones did beleeue that the body and bloud of Christ were reall and in very deed in the Sacrament of the altar then that they were not good men But in case they did beleue that the body bloud of Christ was not in the Sacrament of the aultar really and truely then he beleued that they were good christian men To the 8. that he had not spokeÌ„ as is conteined in this article but said that he hath and doth beleue that fastyng prayers and almes deeds be works of a liuely faith To the 9. he confessed that he did vtter and speake as in this article is conteyned and further desired God that he might dye in that fayth and beliefe wherein he now is To the x. he answered and said that he wil submit him selfe herein to the order of the law and further said that he trusteth that with God he shall be blessed although wyth men he be accursed To the xi he sayd The Byshop of Rome 〈◊〉 enemy to Christ. that he beleued that the B. of Rome is a mortall enemy to Christ and hys Church And as for Tooly he sayd he dyd neuer see or know hym but in case the sayd Tooly dyd wish and pray as is conteyned in the Article then he dyd likewyse wish and consent with hym therein To the 12. he answered that al which before he confessed to be true is also true and all that he hath denied to be true he denieth againe to be true and beleueth the same to be according to such things as he hath confessed By me Tho. Wattes An other appearance of Thomas Wattes in the Consistorie THese Articles thus propounded and answeared the bishop commaunded him to appeare again in the same place at 3. of the clocke in the after noone vppon the same day At which houre being brought thither by his keeper the Bishop beganne with him in this wise Wattes you know what I said vnto you to day and what I appoynted vnto you at this time The time is nowe come waigh and consider with your selfe that you are but a man and allbeit that yee will wilfully cast away your body yet cast not so away your soule but while yee haue time retourne and confesse the truth Whereunto Thomas Wattes answered and sayde I am weary to liue in such idolatry as ye would haue me to lâ—ue in Upon which aunswere the bishop caused his articles againe to be read He thereto answered as before and farther subscribed the same with his owne hand An other appearance before D.
Cardinals in perfecte hope of recouery of the patrimonies of the Churche to containe the Venetians in good trust of a reasonable way to be taken for Saruia and Rauenna to their contentment and also to shewe the Duke of Ferraâ—e howe the sayd L. Legate was the meane of the coniunction of him in league with the Frenche king with assured promise of his continuance in as much loue and fauour as hee maye beare vnto him in all his causes affaires And thus hauing those folkes to their frendes whose Oratours shall haue the vttermoste custodye of the Conclaue and the kings Ambassadours and the French Ambassadours being in the interiour partes thereof they being so amply instructed and furnished shall not faile God willing by one or other of the sayde two wayes and specially by the direct election at Rome if it be possible or at the least by the way of the sayde protestation and departure of the Cardinall to conduce the kings purpose in the sayd election to the desired ende In the doinge whereof albeit there is no doubt but that the Frenche Oratours will ioyne with them sincerely How politike the children of this worlde be in their generation to the perfection of the premisses in omnem euentum it shall be well done that the kyngs sayd Oratours haue a substantiall and politike regard to the proceeding of the same Frenche Oratours least that if percase they shoulde finde any dispaire in the election to passe in the person of the sayd Lord Legate of Yorke they making some other Cardinals to their side for the aduauncement of any of them to the sayde dignity should be the more straunge aliene or peraduenture refuse to come vnto the sayde protestation and departure oute of the Conclaue which is the onely remedy and refuge the Cardinalles persisting in their wilfulnesse to interrupt disappoynte infringe and make voide their election Is not here an holy electioÌ„ meete for such an holy Sea One other thing there is to be wel noted by the sayde ambassadours and by them to be inculcate in the mindes of the Cardinals that if any maner of difficulty shall be made by the Imperials to condescend vnto this election vpon the sayd L. Legate of York and that they of the Emperours part wold refuse alwaies of good order and reason proceeding to any election without the consent of the residue that would protest they may be sure that vnto their sinister and indue way they should haue no Prince or Potentate adherente Sides against the Emperour but onely the Emperour and his brother and that the other part should haue the rest of all Christendome that is to say the kings highnes the French king the king of Hungarie Polonie Scotland and Denmarke with the Venetians the Dukes of Ferrare Millan the Florentines and the rest of all Italye besides the marchants of the Almaine or Hanse and other leagues beyng in the dominion of the sayde king of Polonie and ouer that the king of Portugale who is loth and sory to see the Emperor come vnto so great hyght as he aspireth vnto So that hauing these mighty and noble puissances to their assistaunce and the corroboration of their acte it is facile to thinke the other could be of no validitie ne haue or take any manner of place whiche is no small grounde whereuppon the sayde Cardinals may be the better animate to the kings and the French kings sayde deuotion and therfore it is to be imprinted in their mindes accordingly Finally if the kings sayde Orators endeuoring them selues to the conducing of the sayd election in the person of the sayd L. Legate of Yorke should at the last finde out that there were none other difficulty but only that the electioÌ„ in his person being totally desperate By this one election note the commoÌ„ order of Rome in canâ—esing for the Popedome the same were conducible to the Cardinall Campegius then rather theÌ„ al should faile if the other could by no meanes be brought to passe the kings pleasure is that being assured it may the other lacking be conduced to the same Cardinall Campegius they take such waye as in that case the protestation be suborne and for the last refuge if the other may not be the election at the least to passe in the person of the said Cardinal Campegius whereof there is no apparance considering that the respectes for the which the said lord Legate of Yorke shoulde by the kings and the French kings meanes be brought heereunto do for the greatest part faile and cease by the election of any other then himself which is in thys case to be remembred accordingly Thus be the kings sayd Oratours instructed as farre as mans reason can here deuise what is to be done for coÌ„ducing the kings purpose to effect knowing wel of what importaunce the thing is and what consequences depende vpon it namely for the perfection of the kings high and waightye matter which otherwise then by election of the sayde Lorde Legate of Yorke hath no manner way to be conduced by authoritye of the See Apostolike There resteth no more but they who well knowe the same great matter to suffer no nay ne repulse but by the election in the persone of the sayd L. Legate doe imploy the vttermost that in their heartes powers wittes bodies and mindes that may be to the perfection thereof whereby they shall doe the greatest seruice that can be for this time excogitate to doe vnto their Prince deserue immortall laude thankes and praise and be sure to consecute thereby such rewarde as shall be to their comforts reioyce and honoure besides manifolde other notable goodnesses whereof they shal be the procurers and soliciters to their merite perpetual All whych they may be sure shal be considered accordingly Out of the Original subscribed by king Henry the eight his owne hand Epilogus In these so great labors pursuits trauailes of y e king of the Cardinall as in these their instructions aboue inserted may appeare thou hast for thine instruction louing reader to note learne howe man purposeth one thyng howe God disposeth another For the kings purpose was to haue the Cardinal Legate of Yorke placed in the See Papal Man purposeth and God disposeth thinking by that meanes if thys Cardinal had ben pope y e cause of his diuorce more easily might be compassed which otherwise he thought vnpossible to contriue But God omnipotent which only is directour of all affaires brought it otherwise to passe not as the king deuised but after his owne wisedome so that both the diuorcemeÌ„t was concluded and yet neither Cardinall Wolsey made Pope nor yet Pope Clement was dead Yea so he ruled the mater that notw tstanding Pope Clement was aliue yet both the diuorce proceeded and also the Popes authoritye was therby vtterly extinct and abolished out of this Realme of England to the singular admiration of Gods wondrous workes and perpetuall praise
more able somewhat to help the poore as they did to the vttermost of their power Greg. Basset prisoned at Bristowe Amongst all other priestes and Friers Gregory Basset was most busie with him This Gregorie Basset as is partly touched before was learned and had a pleasant tongue Greg. Basset compelled by the Friers to recant and not long before was faln from the truth for the which hee was prisoned in Bristowe long time at whose examinatiō was ordeined a great pan of fire where his holy brethren as report went abroad menaced him to burne his hands of whereupon he there before them recāted and became afterward a mortall enemie to the truth al his life This Gregorie as it is sayde was feruent wyth the poore man to please the Canons o◠that Churche and marueilously tormented his braines howe to turne hym from his opinions yea and he was so diligent and feruent with him that he wold not depart the prison but lay there night and day Greg. Basset busie agaynst Tho. Benet who notwythstanding loste his labour for good Benet was at a poynt not to deny Christ before men So Gregory as wel as y e other holy fathers lost his spurres in so much that hee sayde in open audience that there was neuer so obstinate an heretike The principal poynt betweene Basset hym was touching the supremacie of the B. of Rome whom in his bils he named Antichriste The matter betweene Basset and Tho. Benet the thiefe the mercenary the murtherer of Christes flocke and these disputations lasted about 8. daies where at sundry times repaired to hym both the blacke and gray Friers with priestes and Monkes of that Citie They that had some learning perswaded hym to beleue the Church and shewed by what tokens shee is knowen The other vnlearned railed said that the deuil tēpted him and spit vpon him calling him hereticke who praied God to geue them a better mind to forgeue them For saide he I will rather die then worship such a beast the very whoore of Babylon Rayling agaynst Benet and a false vsurper as manifestly it doeth appeare by his doings They asked what he did that he had not power and authority to do being gods vicar He doth quoth he sell the sacraments of the Church for mony he selleth remissiō of sinnes daily for mony and so doe you likewise for there is no day but yee say diuers Masses for soules in fained Purgatorie The abuses of the pope noted yea and yee spare not to make lying sermons to y e people to maintaine your false traditions and foule gaines The whole worlde doth begin now to note your doings to your vtter confusion shame Selling of soules The shame saide they shal be to thee and to such as thou art thou foule heretike Wilt thou allowe nothyng done in holy Church What a peruerse heretike art thou I am sayde he no heretike but a Christian man I thanke Christ and with all my heart will allow all things done vsed in the church to the glory of God and edifying of my soule but I see nothing in your church but that maintaineth the deuil What is our church sayd they It is not my church quoth Benet God geue me grace to be of a better church The popes Churche paynted in her colours for verily your church is the plaine church of Antichrist the malignant church the second church a denne of theeues an awmry of poyson and as farre wide from the true vniuersall Apostolike churche as heauen is distant from the earth Dost not thou thinke sayde they that we pertaine to the vniuersal church Yes quoth he but as dead mēbers vnto whom the church is not beneficial for your workes are the deuises of man and your Church a weake foundation for ye say preach The keyes not onely geuen to Peter but to all the Apostles y t the popes word is equall with Gods word in euery degree Why sayd they did not Christ say to Peter To thee I will geue the keyes of the kingdome of heauen He said that quoth he to al as wel as to Peter and Peter had no more authority geuen him then they or els y e churches planted in euery kingdom by theyr preaching are no churches The church builded vpon man is the deuils Churche Doth not S. Paul say Vpon the foundations of the apostles and prophets Therefore I say plainly that the church that is built vpon a mā is the deuils church or congregation not Gods And as euery Church this day is appoynted to be ruled by a bishop or pastor ordeined by y e word of God in preaching ministration of the sacramēts vnder the prince the supreme gouernor vnder God so to say y t all the churches with their princes gouernours be subiect to one bishop is detestable heresie the pope your God chalenging this power to him selfe is the greatest schismatike that euer was in the church most foul whore of whom Iohn in the Reuelation speaketh The Whore of Babilon O thou blinde vnlearned foole said they is not y e confession consent of all the world as we confesse consent Consent of the worlde y t the popes holines is the supreme head vicar of Christ That is saide Benet because they are blinded know not the scriptures but if God wold of his mercy open the eyes of princes to know their office his false supremacie would sone decay We thinke said they thou art so malitious that thou wilt cōfesse no church Loke saide he where they are that confesse the true name of Iesu Christe Where the true Church is where onely Christ is y e head vnder him the prince of the realm to order al bishops ministers preachers and to see them doe their dueties in setting forth the only glory of God by preaching the worde of God where it is preached that Christ is our only aduocate mediator patrone before God hys father making intercession for vs and where the true faith and confidence in Christes death and passion and his only merits and deseruings are extolled our owne depressed where the sacrament is duly w tout superstition or idolatry administred in remembrance of his blessed passion and only sacrifice vpon the crosse once for all and where no superstition raigneth of that Church wil I be Doth not the Pope sayd they confesse the true Gospel do not we all the same Yes sayde he but ye denie the frutes thereof in euery poynt Yee builde vpon the sands not vppon the rocke And wilt thou not beleeue in deede sayd they that the pope is Gods vicare No sayd he in deede The Pope not Gods Vicar and why And why sayde they Because quoth hee hee vsurpeth a power not geuen him of Christ no more then to other Apostles and also because he doeth by force of that vsurped supremacie blinde the
As the sacrament of Baptisme is a Sacrament of regeneration and forgiuenes of sinnes to the person that is Baptised But if it be caried about to be worshipped and shewed to other as meritorious for their remission and regeneration to them it is no sacrament 2. No sacrament nor ceremonie doth profite or conduce but them only which take and vse the same The 2. rule 3. Only the death of Christ and the worke of his sacrifice vppon the crosse is to be applied to euery man by faith for saluation and health of his soule The 3. rule Beside this worke alone to apply any action or worke of Priest or any other person as meritorious of it selfe and conducible to saluation to soules health or to remission of sinnes it is Idolatrie and derogatorie to the Testamente of God and to the bloud of Christ preiudiciall 4. To make Idoles of sacramentes and to woorshyp dumbe things for the liuing God The 4. rule 2. Cor. 10. it is Idolatry Fugite Idola c. 1. Cor. 10. 5. Euery good worke whatsoeuer it be that a man doth profiteth onely himselfe The 5. rule and cannot be applied to other men Ex opere operato to profite him vnto merite or remission only the Actions of Christ except 6. No man can apply to an other the sacrifice of Christes death by any worke doing The 6. rule but euery man must apply it to himselfe by his owne beleeuing Iustus ex fide sua viuet Habacuc 2. 7. The Sacrifice of Christes deathe dothe saue vs freely by it selfe The 7. rule and not by the meanes of any mans working for vs. 8. The Passion of Christ once done and no more is a full and a perfecte oblation and satisfaction for the sinnes of the whole world The 8. rule both originall and Actuall by the vertue of which Passion the wrath of God is pacified toward mankind for euer Amen 9. The Passion of Christ once done is onely the obiect of that faith of ours whiche iustifieth vs and nothing else The 9. rule And therefore whosoeuer setteth vp any other obiect beside that Passion once done for our faith to apprehend and to behold the same teacheth damnable doctrine and leadeth to Idolatrie Against all these rules priuate Masses directly doe repugne For first beside that they transgresse the order example and commaundement of Christ which diuided the bread and cup to them all they also bring the Sacramente out of the right vse wherunto principally it was ordeined For where as the vse of that Sacrament is principally instituted for a testimoniall and remembraunce of Christes death the priuate Masse transferreth the same to an other purpose either to make of it a gasing Idoll or a worke of application meritorious The Sacrament of the Lordes supper put out of his right vse by priuat massâ—s or a sacrifice propiciatory for remission of sinnes or a commemoratioÌ„ for soules departed in Purgatory accordyng as it is written in their Masse booke Pro quoruÌ„ memoria corpus Christi sumitur Pro quoruÌ„ memoria sanguis Christi sumitur c. Where as Christ sayth contrary Hoc facietis in meam commemorationem Furthermore Christes memory put out in dirige masses the Institution of Christe is broken in this that where the Communion was giueÌ„ in common the priuate Masse suffereth the Priest alone to eate drink vp all and when he hath done to blesse the people with the emptie cuppe SecoÌ„dly whereas Sacraments properly profite none but theÌ„ that vse the same in the priuate Masse the SacrameÌ„t is receaued in the behoofe not onely of him that executeth but of them also that stand lookyng on of them also which be farre of or dead and in Purgatory Thirdly A supplication wheÌ„ by y e scripture nothyng is to be applyed for remission of our sinnes but onely the death of Christ coÌ„meth in the priuate Masse as a worke meritorious done of the Priest which beyng applyed to other is auayleable Ex opere operato both to him that doth it and to them for whom it is done ad remissionem peccatorum Fourthly priuate Masses all other Masses now vsed of the SacrameÌ„t make an Idol of commemoration make adoration in stead of a receauyng make a deceauyng Adoration in place of shewing forth Christes death make new oblation of his death of a coÌ„munioÌ„ make a single sole supping Oblation c Fiftly whereas in this generall frayltie of mans nature Meriting for other no maÌ„ can merite by any worthynes of workyng for him selfe the Priest in his priuate Masse taketh vpon him to merite both for him selfe and for many other Sixtly it standeth agaynst Scripture that the Sacrifice and death of Christ can bee applyed any other wise to our benefite and iustification then by fayth Wherfore it is false that the action of the Masse can apply the benefite of Christes death vnto vs. Ex opere operato Opus operatum sine bono motu vtentis vel sacrificantis Seuenthly where as the benefite of our saluatioÌ„ and iustifiyng standeth by the free gift grace of God through our fayth in Christ Priuate masses against the free grace of God contrary the application of these Popish Masses stoppeth the freenesse of Gods grace and maketh that this benefite must first come through y e Priestes handes and his opus operatum vnto vs. The eight contrarietie betweene priuate Masse and gods word is in this That where the scripture sayth Vnica oblatione coÌ„summauit eos qui sanctificantur in perpetuum With one oblation he hath made perfect them that be sanctified for euer Heb. 10. agaynst this rule the priuate Masse proceedeth in a contrary doctrine making of one oblation a dayly oblation and that which is perfectly done and finished newe to be done agayne And finally that which was instituted onely for eating and for a remembraunce of that oblation of Christ once done the Popish Masse maketh an oblation and a new satisffaction dayly to be done for the quicke and the dead To coÌ„clude these both priuate and publicke Masses of Priestes Priuate masses turne our faith from Christes body crucified to Christ sacrificed in their masses turne away the obiect of our fayth from the body of Christ crucified to the body of Christ sacrifised in their Masses And where God annexeth the promise of iustification but onely to our fayth in the body of Christ crucified they do annexe promise of remissioÌ„ a poena culpa to the body in their Masses sacrificed by their application besides diuers other horrible and intolerable corruptions whiche spryng of these their priuate and publicke Masses whiche here I leaue to other at their leysure further to conceaue and to consider Now let vs proceede to the other Articles folowyng ¶ The fourth and fift Articles of vowes and Priestes Mariage As we haue discoursed before by histories and order of tyme The 4.
defende and maintaine with tooth and naile for the Articles nowe passed are craftely picked out They confirme all humane traditions in that they establish solemne vowes single life and auricular confession They vpholde and aduaunce not onely their pride and authoritie but all errours wythal in retaining the priuate Masse Thus haue they craftily prouided that no reformation can take any place that their dignitye wealth may still be vpholden And this to be the purpose of the bishops experience it selfe doth plainly teach vs. Nowe what man will not lament to see the glory of Christ thus to be defaced For as I sayde before this matter concerneth not onely these Articles whyche be there enacted but all other Articles of sound doctrine are likewise ouerthrown Marke 7. if such traditions of men shal be reputed as necessary and to be retained For why doeth Christe say For they worship me in vaine wyth the precepts of men or why doth S. Paule so oft detest mennes traditions It is no light offence to set vp new kindes of worshipping and seruing of God without his worde God will not be worshipped but after his worde Prou. 3. or to defend the same Such presumptioÌ„ God doth horibly detest which wil be knowen in his word onely He wil haue none other Religions inuented by mans deuise for els all sorts of religions of all nations might be approued allowed Leane not sayth he to thine owne wisdome But he sent Christ and commaundeth vs to heare him not the inuention of subtile and politike heads which apply religion to their own luker and commoditie Furthermore priuate Masses â—owes the single life of Priestes numbring vp of sinnes to the Prieste wyth other thinges moe being but mere ordinaunces of men are vsed for Gods true seruice and worship For although the Supper of the Lorde was truely instituted by Christe yet the priuate masse is a wicked prophanation of the Lords supper For in the Canon what corruption is coÌ„tained in this where it is said that Christ is offered and that the worke it selfe is a sacrifice which redemeth the quicke and the deade These things were neuer ordained of Christ yea manifold wayes they are repugnaunt to the Gospell Christ willeth not him selfe to be offered vppe of Priestes neither can the worke of the offerer or of the receiuer by any meanes be a sacrifice This is manifest Idolatry and ouerthroweth thâ— true doctrine of faith and the true vse of the Sacraments By faith in Christ we are iustified and not by any worke of the Priest And the Supper is ordained that the Minister should distribute to others to the intent that they repeÌ„ting for their sinnes shoulde be admonished firmely to beleeue the promises of the Gospell to pertaine vnto them Heere is sette a plaine testimonie before vs that we are made the members of Christ and washed by hys bloude And thys is the true vse of that Supper whyche is ordained in the gospel and was obserued in the primatiue Churche 300. yeares and more from the which we oughte not to be remooued For it is plaine impietie to transferre the Lordes institution to any other vse as wee are taughte by the seconde commaundement Wherefore these priuate Masses for asmuche as they swarue from the right institution of Christ manifold waies as by oblation sacrifice application and many other ways besides 1. Cor. they are not to be reteined but to be abolished Flie sayeth S. Paule from al Idolatrie In these priuate masses muche Idolatrie is committed which we see our bishops now so stoutly to defeÌ„d and no maruell Maâ—â— â— For in the latter times y e scripture plainly sheweth that great Idolatrie shall raigne in the Church of God As Christ himselfe also signifieth saying When ye shal see the abhomination of desolation which is foretold of the Prophet Daniel standing in the holy place he that readeth Dan. â—â— lette him vnderstande And Daniel in the 11. chapter And he shall worship the God Maozim in his place and shall adore the God whom his fathers knew not with gold siluer and precious stones Both these places speake of the masse Thys kinde of worship and horrible prophanation of the Sacrament God abhorreth For howe many sundry kindes of manifest impiety are here committed in this one action of the Masse First it is set foorth to sale Secondly they that are vnworthy are compelled to receyue whether they will or no. Thirdly it is applied for meritorious and satisfactorie for the quicke and the deade Fourthly many thynges are promised thereby as prosperous nauigation remedies against diseases both for manne and beast wyth other infinite moe These be most manifest and notorious abhominations But besides these there be other also no lesse to be reprehended whych the simple people doe not so plainly see Such worshipping and seruing of God is not to be set vp after the phantasie of men Wherfore they do wickedly when they offer sacrifice to God without his commaundement For when of this woorke they make a sacrifice they imagine that priuate Masses are to be done because God would be worshipped after this sorte And we see that Masses are bought with gold and siluer great riches and sumptuous charges also the Sacrament to be caried about in gold and siluer to be worshipped whereas the sacrament was neuer ordeined for any such purpose Wherfore seeing the commandement of God biddeth flie from Idolatry priuate Masses are not to be maintained And I maruell what they saye that such priuate Masses are necessarily to be reteyned when it is euident that in the olde time there was none such Shal we thinke that thinges perteining to the necessary worship of GOD could so long be lacking in the primatiue Church 300. yeares after the Apostles and more What can be more absurde and against all reason We see these priuate Masses to be defended with great labour and much a doe of some for feare lest their gayne should decay of some because they would serue the affection of the vulgare people whiche thinketh to haue great succour therby and therefore are loth to leaue it rather then for any iust cause or reason to lead them But howsoeuer they do a most manifest euident cause there is why these priuate Masses ought to be abolished For first their application vndoubtedly is wicked neither doth the work of the priest merite any grace to any person but euery one is iustified by his owne fayth Neither againe would God haue any man to trust vpon any ceremony but only to the benefite of Christ. And most certaine it is that the application of these Masses for the dead is ful of great errour and impietie But here come in blinde gloses albeit to no purpose to excuse this application Application of the Masse 〈◊〉 For vniuersally amongest all the people who is he that thinketh otherwise but that thys worke is auaylable for the whole Church Yea the Canon
dijs neque spem salutis ponunt in eis neque ab eis ex spectant futurum iudicium sed ad memoriam recordationeÌ„ primitiuorum venerantur eas adorant sed non seruiunt eis cultu diuino nec alicui creaturae By which doctrine all idolatry is plainly excluded in euident wordes So as we cannot say that the worshipping of Images had his beginnyng by popery for Gregory forbad it vnlesse we shall call that Synode Popery because there were so many bishops And yet there is forbidden cultus Diuinus and agreeth with our beforesaid doctrine by which we may creepe before the crosse on good Friday wherein we haue the Image of the crucifixe in honour vse it in a worshipfull place and so earnestly looke on it and conceyue that it signifieth as we kneele a) a) What worke Winchester maketh to creepe to dead crosses to worship blockish Images But the liuely Images of Christ theÌ„ he brought to the crosse burned cruelly Therfoâ—e it is woorthely sayde of Clemens lib. 5. Quis est iste honor Dei per lapideas ligneas formas discurrere atque exanimes figuras venerari hominem in quo vera Dei Imago est spernere But Winchester was so busied in his lay mens bookes that hee had no laysure to vnderstand learned bookes and creepe before it whiles it lyeth there and whiles that remembrance is in exercise with which crosse neuertheles the Sexten when he goeth for a corse will not be afrayd to be homely and holde it vnder hys gowne whiles he drinketh a potte of ale a point of homelinesse that myght bee left but yet it declareth that he esteemed no Diuinitie in the Image But euer since I was borne a poore parishioner a lay man durst be so bold at a shift if he weee also churchwarden to sell to the vse of the Church at length and his own in the meane tyme the siluer crosse on Easter Monday that was creeped vnto on good Friday In specialties there haue bene speciall abuses but generally Images haue bene taken for Images with an (b) (b) If things hauing the office to signifie and worke in vs the vnderstaÌ„ding of Christ and holy things are therefore to be worshipped censed and crept vnto why then do ye not worshippe the preacher the Bible booke the Epistler and Gospeller whiche geue a much more liuely vnderstanding to our myndes of holy and heauenly things then Images do office to signifie an holy remembraunce of Christ and his saints And as the sounde of speache vttered by a liuely Image and representing to the vnderstanding by the sense of hearing godly matter doth stirre vp the mynde and therewith the body to consent in outward gesture of worshipfull regard to that sound (c) (c) The argument of Winchester reuerted against hymselfe For if Gods word such other sounds geuyng a liuely vnderstandyng to vs yet bee not had in such a worshipfull regard that any doth cense them or creepe and offer to them Ergo much lesse should you doe the same to these your dead and insensible Images So doth the obiect of the Image by the sight worke like effect in maÌ„ within and without wherin is verily worshipped that we vnderstand and yet reuerence and worship also shewed to that wherby we attaine that vnderstanding and is to vs in the place of an instrument So as it hath no worship of it selfe but remayneth in his nature of stone or tymber siluer copper or gold But when it is in office and worketh a godly remembraunce in vs by representation of the thyng signified vnto vs then we vse it worshipfully and honourably as many do the (d) (d) One Idoll well compared with another priest at Masse whome they little regard all the day after And me thinketh euer that like as it is an ouer grosse error to take an image for God or to worship it with godly (e) (e) Because you say that godly honor or cultus diuinus is taken away by you from Images I pray you what could ye doe to God if he were hâ—re materially hymselfe more then you do to them to cense them to candle them to tabernacle them to sette them vp in churches to adore and inuocate them to kneele and knocke to them to creepe and offer to them to seeke vertue and to require health at them to make them your patrons and to make your vowes vnto them c. If this be not Diuinus cultus tell me what geue you to God more then this honour So to graunt that we may not haue Images of Christ and that we may do no worship before them or not vse them worshipfully it is inexplicable For it is one kynde of worship to place them worshipfully So as if a man place an Image in the church or hang it about his necke as (f) (f) All papists perchance all vse to do the Image of the crosse and the knight of the order (g) (g) Yea but what knight of that order kneeleth or prayeth to that George that hangeth about his necke Saint George this is some piece of worship And if we may not contemne the images of Christ and his saintes when we haue them for that were villanie not neglect them for that were to haue them without vse which were inconuenient quia nec natura nec arte quicquam fit frustra wee must haue them in estimation and reputation whiche is not without some honour and worship and at the least in the place where we conueniently vse them as in the church as where they serue vs rather then we them and because their (h) (h) A worshipfull seruice to disworship God worship creatures seruice is worshipfull they be so regarded accordingly for that time of seruice and therefore they be called Venerabiles Imagines and be worshipfully ordered before whom we kneele and bowe and cense not at that the Images be but at that the Images signifie which in our kneeling bowyng and censing we knowledge to vnderstand and read in that fashion of contract writing You sayd before they were lay mens bookes now ye make theÌ„ learned mens books also wherein you read ye say many thinges at one openyng And what read you or see you in those bookes I pray you nimtrum id quod puerâ— vident in nuhibus And where be you bid to looke vpon these fantasticall bookes Scrutamini scripturas sayth the Lorde Contemplamini picturas writeth Winchester But rather Winchester should haue read the booke of Epiphanius contra Encratitas where these woordes be opened to him Non decet Christianum per oculos suspensum teneri sed per occupationâ—m mentiâ— c. wherein is wrapped vp a great many of sentences sodenly opened with one sodaine sight to hym that hath bene exercised in readyng of them And me seemeth after the faith of Christ receiued known and throughly purged from heresies if by case there were offered a choise
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
being within a while after recouered of those woundes deliuered out of prison getteth hymselfe home vnto hys house where he either for the greatnes of his sorrow or for lacke of good counsell or for that he would auoyde the necessitie of hearing masse hauing all things set in an order a good while before that pertaining to his testament casting himself into a shalow riuer Iudge Hales drowned himselfe was drouned therein which was about the beginning of the month of February or in the month of Ianuary before an 1555. The vnhappy chance of this so worthy a Iudge was surely the cause of great sorrowe and griefe vnto all good men it gaue occasion besides vnto certayne Diuines to stand some thyng in doubt with themselues whether hee were reprobate or saued or no about which matter it is not for me to determine either this way or that The cause of Iudge Hales drowning considered for he that is our Iudge the same shal be his Iudge and he it is that will lay all things open when the time commeth This in the meane time is certaine sure that the deed of the man in my mind ought in no wise to be allowed which if he did wittingly then do I discommend the mans reason But if he did it in phrenesie as beyng out of his wit theÌ„ do I greatly pity his case Yet notwithstanding seeing gods iudgements bee secret and we likewise in doubt vpon what entent hee dyd thus punish himselfe neither againe is any man certaine whether he did repent or no before the last breth went out of his body me seemeth their opinion is more indifferent herein which do rather disallow the example of the dead then dispayre of his saluation Otherwyse if we wyll adiudge all those to hell that haue departed the world after this sort how many examples haue wee in the first persecutions of the Churche of those men and women who beyng registred in the works of worthy writers haue notwithstanding their praise and commendation For what shall I thinke of those yong men who being sought for to do sacrifice to heathen Idols Examples in the tyme of the first persecution did cast downe themselues headlong and brake their owne neckes to auoyd such horrible pollution of themselues What shall I say of those virgins of Antioch who to the end they might not defile themselues with vncleannes and with idolatry through the perswasioÌ„ of their mother casting themselues headlong into a riuer together with their mother did fordo themselues Euseb. Hist. Eccle. lib. 8. although not in the same water yet after the same maner of drouning as this M. Hales did What shall I say of other two sisters which for the self same quarell did violently throw themselues headlong into the sea as Eusebius doth record In whome though perchaunce there was no lesse confidence to beare out the pains which should be ministred of the wicked vnto them yet that their good desire to kepe their faith and religion vnspotted was commended and praised Another like example of death is mentioned by Nicephorus Nicephor lib. 7. cap. 13. Brassila Dyrrachina that in an other virgin likewise whose name is expressed in Hierome to be Brassila Dyrachina who to keepe her virginitie fayned her selfe to be a witch and so conuentyng with the yong man which went about to defloure her pretended that she would geue hym an Hearbe which should preserue hym from all kynd of weapons so to prooue it in her selfe layd the herbe vppon her owne throte bidding him smite wherby she was slayne and so with the losse of her lyfe her virginitie was saued Hreunto may be ioyned the like death of Sophronia a Matrone of Rome who wheÌ„ she was required of Maxentius the tyrant to be defiled and saw her husband more slacke then hee ought to haue bene in sauyng her honesty biddyng them that were sent for her to tary a whyle tyll she made her ready went into her chamber and wyth a weapon thrust her selfe through the brest and dyed Now who is he that would reprehend the worthy acte of Achetes which biting of his owne tong did spit it out into the harlots face These examples I do not here inferre as going about either to excuse or to mainteyne the hainous facte of M. Hales which I would wish rather by silence might bee drouned in obliuion but yet notwithstaÌ„ding as touching the person of the man whatsoeuer his fact was because we are not sure whether he at the last breath repented Againe because we do not know nor are able to compreheÌ„d the bottomles depth of the graces and mercies which are in Christ Iesu our sauiour we will leaue therfore the final iudgement of him to the determination of him who is only appointed iudge both of the quicke and the dead ¶ De Iacobo Halisio carmen Si tua quanta fuit grauitas prudentia norma Iunctaque syncera cum pitate fides Tam caro firma tibi fortisque Halise fuisset Sanctorum prima classe ferendus eras Instituit sedenim sua quis sic tempora vitae Sanctorum vt nullis sint maculata malis Quum nihil ergo vides propria quin labe laboret Tu tua fac cures caetera mitte Deo ¶ The history of Thomas Tomkins hauyng first his hand burned after was burned hymselfe by B. Boner for the constant testimonie of Christes true profession MEntion was made before of sixe prisoners March 16. The history of Thomas Tomkins Martyr brought examined before B. Boner the 8. of February whole names were Tomkins Pigot Knight Hankes Laurence and Hunter All which though they receiued theyr condemnation together the next day after yet because the tyme of their execution was then driuen of from February til the next month of March I did therefore referre the story of them to this present moneth of March aforesayde wherin now remayneth seuerally to entreat of the Martyrdome of these 6. persons as the order and time of their suffrings seuerally do require Of the which 6. aforenamed martyrs the first was Tho. Tomkins burned in Smithfield the 16. day of March an 1555. This Thomas Tomkins a Weauer by his occupation dwellyng in Shordich and of the Dioces of London The godly lyfe disâ—position of Thomas Tomkins was of such conuersation and disposition so godly that if any woman had come vnto him with her web as sometyme they did three or foure in a day hee would alwayes begin with praier Or if any other had come to talk of any matter he would likewyse first begin with prayer And if any had sought vnto hym to borrowe money he would shew him such money as he had in his purse and bid hym take it And when they came to repay it agayne so far of was he from seeking any vsury at their hand or from straight exaction of his due that he would bid them keepe it longer while they
not to kneele nor knocke to the visible shew or externall shewe of the Sacrament And the queres of Carmarthen and other places there are not close at the sides so that the people may come in and forth at theyr pleasure Moreouer the Kinges ordinaunces doth not authorise him to rebuke the people for knocking on theyr brests in token of repentaunce of theyr sinnes nor for kneeling in token of submission to God for mercye in Christ. To the 22. he sayth that in time of rebellion in Deuon and Cornewall threatening to come into Wales he teaching the people the true fourme of prayer accordinge to Gods holy word and declaring the prayer vpon beades to be vayne and superstitious yet durste not for feare of tumulte forceably take from any man his beades without authority And touching the not reproouing of suche as hee shoulde meete wearing beades hee remembreth not that he hath so done vnlesse it were in the rebellion tyme at whiche time he durste not rebuke suche Offenders To the 23. he sayth that he beyng in the Pulpitte hys face towardes the people did not see the lightes if anye were set vp about the corpes behinde his backe till after that he came downe from the Pulpitte But he with George Constantine and the aforesayde Chauntour sittyng in the Church in Carmarthen to heare causes and seeing the Uicare with other Priestes with song and lights bringyng a corpes vppe to the Church called forthwyth the Uicare and Priestes and rebuked them in open court as cormorantes and Rauens flying about the dead carcase for lucre sake To the 24. he sayeth that he caused the one childe beyng borne with great perill of death to the Mother and it selfe lying for dead a certayne space after to be christened on the workyng day the other childe was Christened on the working day because both Father and Mother and al other people there were in perill of death by reason of the sodayne sweat which all men feared at that time And touching the rest of the accusatiō which is that by that example it is vsed after the olde accustomed fashion he knoweth no such thing ¶ To the tytle of Couetousnesse he sayth that hys doynges prooue the contrarye as his neighbours knoweth And to the 25. Article he vtterly denyeth To the 26. he sayth that his Hall at Aberguilly being ruinous he vseth for his Hall a greate Chamber adioyning for his selfe and his seruauntes and all manner of straungers and besides twenty persons in house daylye What other hospitality he keepeth honest neighbours can testify To the 27. he sayth that his talke is accordyng to his hearers that is to say reuerently and truely of fayth loue and honest lyfe according to the Scriptures to like Auditours and to other vnreuerent and rash Turmoylers of Scriptures and holye doctrine he doeth talke of honest worldly thinges with Godly intent and that he doeth not moste commonlye talke of suche thinges as are expressed in this Article but when hee hath honest occation so to doe The 28. he sayth is vntrue and that hee hath warned no manne out of theyr landes but where he is destitute of necessary prouision and woulde haue part of his owne demayne from certayne free holdes hauing it onelye from yeare to yeare of pleasure hee cannot obteyne it without brawlyng Wherefore he suffereth them to keepe it euen yet still agaynst right reason And touching the rest that he had rather the Crowes should eat it c. he neuer spake any such word To the 29. he sayth that whereas hys Predecessour Byshop Barloe did let to farme the Isle of Ramsay to one William Browne after whose handes this Defendaunt receiued it into his owne possession the Uicars of Saynt Dauids being dispossessed of it long before he letted it ouer to Stephen Greene for 40. shillings the groūd as it was before and three poundes more for seales connies and foules there he knoweth of no right y e Uicars Chorall had therein who did refuse when this defendant did diligently vpon reasonable conditions offer the same vnto them and this defendant made no promise vnto thē as is conteined in the Article To the 30. he sayth he knoweth not but that he aduertised his Bayliffe to warne the freeholdes and other hauing his demayne to rent during pleasure to leaue it at a lawfull day to this Defendantes necessary vse and dyd not cause the Curate to do as is conteined in the Article to his remembraunce To the 31. he sayth that he knoweth not what y e priest bad in the Churche nor howe many plowes there came vndesired of this Defendaunt But he knoweth certeinly that he desired no mans labour but for his mony To the 32. he sayth that he knoweth not any such appoyntment of Schooles and reuenewes there but he foūd there after the departyng of Byshop Barloe a Schoolemayster an Ussher being a Priest and 20. Scholers which he hath hitherto maynteined better then he founde it to his knowledge he did neuer conuert anye pennye therof to his owne vse albeit he might lawfully haue done the same The 33. he sayeth is all vntrue so farre as hee knoweth To the 34. Article he sayth he neuer purchased more then three percels whereof one was 2. shillinges 8. pence by yeare the second three shillinges foure pence and the third 26. shillinges 8. pence or there about by yeare the rest he denyeth To the 35. he sayeth that he neuer bought of Lewes Iohn Thomas his land good cheape but after forty yeres purchase not knowing at that time any suche thinge as is contayned in the article agaynst the sayd Lewes Iohn Neither badde he the Somner to lette him alone but as soone as he hearde any thing of it commaunded the Somner to cyte him and so he was cyted in this Defendantes house occasionyng him to breake his bargayne to the which Lewes this Defendaunt sayde these wordes If you would geue me your land with an house full of golde I cannot nor will not suffer you to keepe a Lemman Then the sayde Lewes affirming the latter woman to bee his wife and the firste vnknowne to this Defendaunt hee caused the sayde Lewes to bee called to the consistorye for tryall where it hangeth yet And also by lawfull processe excommunicated the firste Woman for that shee would not by any meanes appeare in the Court to claime or to confesse marryage with the sayde Lewes and so she standeth this day at the poynt of significauit To the 56. he sayth that whereas the Chauntour and R. M. with other Chanons there would not obey the Kynges Godlye Iniunctions concerning the fyndyng a Schoole for poore mennes Chyldren a Lectur of Diuinitye Sermons on the Sondayes repayring of their Church and Mansion houses decent order and ministration there but stubbornely counted themselues with the Chauntour to be a bodye politicke without regarde of the Byshoppe and his lawefull monitions beyng hymselfe named in theyr Shyre Statutes Decanus quasi Decanus
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