gift of spirit and courage God had geuen to this godly and blessed martyr At what time Doctour Taylour was depriued of hys benefice of Hadley there was one called Syr Robert Bracher a false pretensed Protestant in king Edwardes dayes and afterward a deadly enemy to the same ReligioÌ„ who was also one of them that so vnmercifully thrust Doctor Taylors wife and children out of the dores as she her selfe yet can testify notwithstanding the same now since became a Protestant agayne This Syr Robert Bracher aforesayde Syr Robâ—â—â— Bracherâ— coÌ„ming 〈◊〉 Hadley comming to Hadley to the buriall of a certayne frend of his and Gods great enemy one Walter Clarke albeit he came somewhat to late to the market as he sayd yet desirous to vtter such Popishe pelfe and packeware as he brought with him hee opened there his baggage of pestilent doctrine A popisâ— Sermon Syr 〈◊〉 Bracher preaching in the same towne of Hadley agaynst iustification of fayth of the corporall presence of praying for the dead and Auricular confession Whereof Doctour Taylour hauing vnderstanding by Letters writeth agayn to them of Hadley directing his Letter to his wife in confutation of the sayde Popish poysoned Sermon the Copy of which Letter we thought not vnworthy here in the ende of this story to bee annexed as vnder foloweth ¶ A Letter of Doctor Taylour of Hadley written to his wife DEare wife This cap was a 〈◊〉 cap sent M· Couâ—â—dale to 〈◊〉 Taylor 〈◊〉 his wyfe I pray God be euer with vs through Christ our onely Mediator Amen I thanke you for my cap I am something proud of it for it is one steppe from the Clergy in these dayes I thanke God my hart is cleane deuided from theyr proceedinges for I knowe that no man can serue two maisters specially if they agree no better theÌ„ Christ and Antichrist do I am glad that Hadley can skill of such packing ware as was brought thether the first day of May last past Christes sheepe can discerne Christes voyce from the voice of straungers theeues or hirelings The packebringer was sory that he came to late to the funerall market of his faithfull friend· But here I will leaue them both to Gods iudgement and somethyng touch the matter whereof the packer made mention on his openyng day At the first he called the Scripture as I heare full of darke sentences but in deed it is called of Dauid a candle to our feete and a light to our pathes Our Sauior Christ calleth hys word the light which euill doers do flee from and hate least their deeds should be reprooued thereby S. Paule would haue vs to walke as children of light and in any wyse not to continue in ignorance or darkenes But all we in the world pertaine to two princes eyther to the father of light truth or els to the prince of darkenes and lyes In these dayes preachers declare euidently of whome they are sent and with what spirit they speake to what prince they belong 〈◊〉 stripe 〈◊〉 falsely 〈◊〉 of 〈…〉 to be â—eare and 〈◊〉 For they cry out against Gods Lightes Sunne Moone Starres torches lampes lanternes cressets and candles in Gods booke the Bible prouided of Gods great goodnes and mercy to auoyd all foule darknes cloudes and mistes or dangerous doutfull wayes in this our iourney to our heaueÌ„ly father long home mansion houses and dearely purchased heritage Esay gods faithfull messenger sayth Woe be vnto them that call sweete sower good euill and light darkenes Therfore commeth my people into captiuitie because they haue no vnderstanding Our Sauiour Christ pronounceth errours and heresies to remaine among the people so long as ignorance of the scriptures remayneth And hereby it appeareth to all good consciences what they meane which defame or accuse Gods blessed word beyng full of light as though it were full of darkenes These Owles would haue all day lights scraped out of bookes hartes and Churches Oh Lord turne their heartes and tongues bowe them from the waye of darkenesse least they goe to the prince of darkenesse and be cast into the pit of vtter darkenes where is weepyng and gnashyng of teeth Now touching the packes of wooll and the packes of cloth I feare they were as all other wares bee transubstantiate into flockes The Popes packe ware Iustification by workes Corporall pâ—esence Praying for soules Auricular confession euen his very finest packing stuffe against onely faith iustifieng and for the corporal presence of Christes body in the sacrament for praying for soules departed and for auricular confession Abrahams iustification by fayth by grace by promise and not by workes is plainly set forth both in the epistle to the Rom. cap. 4. and to the Gal. ca. 3. and Abrahams works of obedience in offring vp his sonne so long after his iustification must needes be taken as a fruite of a good tree iustifieng before men and not of iustification before God for then had man to glory in then dyd Christ die in vayne And where as the 6 chap. of Iohn was alledged to proue that Christ did geue his body corporally in his supper eueÌ„ as he had promised in the sayd 6. chap. it is most vntrue Against the corporall presence For onely he gaue his body sacramentally spiritually and effectually in his supper to the faythfull Apostles and corporally he gaue it in a bloudy sacrifice for the lyfe of the worlde vppon the crosse once for all There in hys owne person Chrâ—sts body geuen in the Supper spiritually vpon the croâ—se corporally in hys owne naturall body he bare all our sinnes By whose stripes we were healed as S. Peter proueth 1. Pet. 2. and Esay 53. In deed receiuyng Christs sacrament accordingly as it was instituted we receyue Christes body Christs bloud euen as I sayd before the Apostles dyd But the popish Masse is another matter The Masse as it is now is but one of Antichrists youngest daughters in the which the deuill is rather present and receyued Against the Masse The Masse the Popes youngest daâ—ghter Dâ—scription of the popes â—ingdome then our sauiour the second person in Trinitie God and man O Lord God heauenly father for Christes sake we beseeche thee to turne agayne England to the right way it was in in K. Edwards tyme from this Babylonicall stewish spirituall whoredome conspiracie tyranny detestable enormities false doctrine heresie hardnes of hart and coÌ„tempt of thy word and commaundements from this euident and open idolatry sacriledge simonie blasphemy superstition hypocrisie transubstantiate angell of lyght and day deuill kyngdome of lyes foule vayne schismes sects sedition apostasie gay sweete poyson honied and sugred viperous venome wily woluishnesse sathanicall subtletie and abhomination in the sight of God and of all such as put on the true spectacles of holy scripture I am the more playne now in this matter because I feare greatly that many will be to much ready to go from Christ to
that he seeth no cause in this title why any maÌ„ should be offended that the King is called head of y e Church of EnglaÌ„d rather then of y e Realme of England and addeth his reason therunto saieng If the Prince King of England be the head of hys kingdome that is of all English men that be his subiects is there any cause why the same English subiects shoulde not be subiect to the same head likewise in this respect because they are Christians that is to say for the title of godlynes as though that God which is the cause of all obedience should now be the cause of Rebellion At length thus he concludeth with an exclamation sayeng To say sayth he that a King is the head of the kingdome and not of the Church what an absurde and a foolish sayeng is this And farther adding for example the subiection of the seruaunt and wife The king is as well the head of the Church as of his kingdome If the seruaunt saith he be subiect to his maister or wife to her husbaÌ„d being infidels doth their conuersion afterwarde or name of Christians make them lesse subiects then they were before As Religion therefore doth not alter the authoritie of the Maister ouer the seruaunt nor the husband ouer the wife no more sayeth he doth it betweene the Prince and subiects Paule making no exception nor distinction of subiection saue only of that which belongeth to God willeth all men to obey their Princes and what Princes Those Princes which beare the sworde And although wee bee bound by the Scripture to obey our Byshops and spirituall Pastours of the Church yet that obedience diminisheth nothing the chiefe and head authoritie that ought to be giuen to the Prince no more then the obedience of the seruant to his Maister or of the wife to her husband exempteth them from subiection due to their superiour powers And heerewithall he inferreth a principle of the Lawe Diuers Iurisdictions saith he proceeding from one person do not marre nor hinder themselues A rule of the lawe but rather do confirme and fortifie one another Wynchesters wyshe that â—he Pope â—ere Peters succesâ—or Argument The pâ—erogatiue was geueÌ„ to him which confessed Flesh bloud in Peter did not confesse Christ. Ergo the prerogatiue was not geuen to the flesh and bloud of Peter Againe where as the Bishop of Rome vnder the name of Peter doth appropriate to himselfe the highest place in the Church for that he is the successour of Peter thereunto he aunswereth in one word but in that one word he answereth enough and to the ful I would saith he he were for so in very deede he might well exceede passe all kings and princes if not in prehemineÌ„ce of dignitie yet in admiration excellency of vertue In which kinde of superioritie the Lord Christ would his Apostles and Ministers to go before all Kings and Emperours in the whole world After this in prosecuting the argument of Peters confession he argueth thus and sayth That as flesh and bloud did not reuele to Peter that confession so neither was that prerogatiue giuen to the fleshe and bloud of Peter but to the better part that is to the spirit of Peter whiche is to meane in respect of the spirituall confession of Peter and not in respect of any carnall place or person c. Item if the scholer ought not to be aboue the mayster how then could either Peter take that vppon him which Christ his maister so constantly did refuse or how can the Byshop of Rome now clayme that by succession whereof no example is to be founde either in the head or his predecessor before him For so we read in Eusebius both of Peter Iames Iohn that they did arrogate no such primacie vnto them but were conteÌ„t that Iames surnamed Iustus should be the Byshop of the Apostles And as for the name and signification of the word Primatus i. primacie if it be taken for the first nomination Primatus or Primacie what it signifieth or the first place giuen so he grauÌ„teth that Peter had the preferment of the first name and place in the order of the Apostles But it foloweth not that with this primacie he had also a kyngdome giuen He sayeth confirme thy bretheren but not thy subiectes And though hee were byd of the Lord to confirme his brethren yet was he not byd to exercise an imperie vpon his brethren for so were they not his brethren but his subiectes Then Peter was Primus that is first or chief in the number of them which confessed Christ Primus Primatus 1. Primacie meaneth as much as the first standing in vocation and is the name of vertue not of power it is not to be denyed For first he confessed first he taught the Iewes first he stoode in defeÌ„ce of the veritie and was the first and chief Prolocutor amongest them but yet that maketh not that he should therfore vendicate a generall primacie and rule ouer all other states and potestates of the world no more then Apelles because hee is noted the first and chief of all Paynters therfore he ought to beare rule ouer all Painters or because the Uniuersitie of Paris is nominate for the first and chief of other Uniuersities shall therefore the French kyng and all other Princes in their publicke administratioÌ„ wherein they are set of God become subiectes and vnderlynges to that Uniuersitie Thus after many other reasons and persuasions conteined in the sayd booke De obedientia for I do but superficially skimme ouer the toppe only of his probations and argumentes finally in the end of his peroration he coÌ„cludeth the whole summe of his mynde in this effect first denying that the Bishop of Rome had euer any such externe iurisdictioÌ„ assigned to him absolutely from God to reigne ouer Kynges and Princes For the probation wherof he hath alledged sufficiently as hee sayth the examples and doynges of Christ him selfe whiche ought to be to vs all a sufficient document And as concernyng the terme of Primacie albeit it be vsed sometyme of the Fathers yet the matter beyng well considered and rightly expounded maketh nothing for the large dominion of the Byshop of Rome whiche now he doth vsurpe Also as for the prerogatiues graunted vnto Peter by the whiche prerogatiues our Sauiour would crowne his owne giftes giuen vnto him crownyng not the flesh and bloud of Peter but the marueilous testimony of his confession all this maketh nothyng for the Popes purpose Likewise as concernyng the locall succession of Peter y e Pope hath nothyng thereby to clayme SuccessioÌ„ of Peter If he will be successour of Peter he must succeede him in fayth doctrine conditions in so doyng he neither will neither yet shall neede to seeke for honour but shall be honored of all good men accordyng as a good man should be and that much more then he beyng a good man would require And
no reason neither shoulde it be possible for the Frenche king to induce the Pope to any gratuitie or pleasure for the king in his affaires Wherunto the king answearing againe sendeth worde to the French king The kinges aunswere to the French kinges request trusting and hoping wel of the perfect frendship of the French king his good brother that he will neuer suffer any suche perswasion to enter into hys breast whatsoeuer the great maister or any other shall say to the contrary thereof nor that he will require any thyng more of him to do for the Pope Chauncelour or other then hys Counsaile hath already deuised to be done in this behalfe especially considering the words of the sayd French kings promise made before as well to the Duke of Northfolke as to the other Ambassadours promising his frendship to to the King simply without requiring him to reuocate or infringe any suche acte or constitution made by the realme and Parlament to the contrary Perswading moreouer and laying before the eyes as well of the Pope as of the French king howe much it should redound to the Popes dishonouâ— and infamie to the sclaunder also of his cause if he should be seene so to pact and couenant wyth the king vpon such conditions for the administration of that thing which he in his owne conscience hath reputed and adiudged to be most rightfull agreeable to iustice and equitie and ought of his office and duetie to do in thys matter simpliciter gratis and wythout all worldly respectes eyther for the aduancement of his priuate lucre and commoditie The Pope seeketh not for iustice but his owne lucre and commodity or for the preseruation of hys pretensed power and authoritie For surely it is 〈◊〉 to be doubted but that the Pope being minded and determined to geue sentence for the inualiditie and nullitie of the kings first pretensed matrimonie hath conceiued and established in hys owne conscience a 〈◊〉 and certain opinion and perswasion that he ought of iustice and equitie so to do Then to see the Pope to haue thys opinion in deede and yet refuse this to doe for the King vnlesse hee shall be content for his benefite and pleasure The Pope â—elleth iustice â—edere iuri suo and to doe some things preiudiciall vnto his subiects contrary to hys honour it â—o easie to be foreseene what the world and the posteritie shall iudge de tam turpi nundinatione iustitiae illius tam foeda sordida lucri honoris ambitione And as foâ— the kings part if he shal not attaine now iustice at the mediation of hys good brother knowing the Pope to be of this disposition and determination in his heart to satisfie all his desires being mooued thereunto by iustice The Pope doth agaynst his 〈◊〉 owne conscieÌ„ce and that the â—et therof is no default of iustice in the cause but onely for that the king woulde not condescende to hys request it is to the king matter sufficient enough for discharge of hys conscience to God and to the worlde although hee neuer did execute in deede hys sayde determination For sith hys corrupt affection is the onely impediment thereof what neede either the king to require him any further to doe in the cause or els his subiectes to doubte any further in the iustnesse of the same Albeit if respects to benefites merites done towardes the Pope the See of Rome The Pope forgetteth his olde benefactors and frendes should be regarded in the attaining of iustice in a cause of so high consequencie as thys is reason would that if it would please the Pope to consider the former kindnesse of the King shewed vnto him in time past whereof hee is very loth to enter the rehearsall ne videatur velle exprobrare quae de alijs fecerit bene he should not nowe require of him any newe benefite or gratuitie to be shewed vnto him but rather studie to recompence hym for the olde graces merites pleasures and benefites before receiued For surely he thinketh that the Pope can not forget howe that for the conseruation of his person his estate and dignitie the king hath not heretofore spared for anye respecte The benefites of the king vpon the Pope when he was taken by the Duke of Burbonâ— in vsing the office of a moste perfecte and stedfaste frend to relinquish the long coÌ„tinued good will established betweene him and the Emperor and to declare openly to all the world that for the Popes sake and in default of hys deliuerance he would become enemie to the sayde Emperour and to make against him actuall warre Besides thys the King hath not failed hym with right large and ample subuentions of money for the better supporting of his charges against the enterprises of the sayde Emperour combinding and knitting him selfe wyth the Frenche king to procure the aduauncement of the sayde Frenche kings armie into Italie to the charges whereof the king did beare little lesse then the one halfe Besides notable losses susteined as well in his customes subsidies and other dueties as also to the no little hinderaunce and dammage of his subiects and marchauntes occasioned by discontinuance of the traffike and entercourse heretofore vsed with the Emperours subiectes In doing of al which thinges the king hath not bene thus respectiue as the Pope nowe sheweth himselfe towardes him but lyke a perfect frend hath bene alwayes contented franckly liberally and openly to expone all his study labour trauayle treasure puisaunce Realme and diuers subiectes for the Popes ayd and y e mayntenance of the state and dignitie of the Church and See of Rome Which thinges although he doth not here rehearse animo exprobandi yet hee doubteth not but the same weighed in the ballaunce of anye indifferent mans iudgement All is lost thaâ— is done for a churle shal be thought to be of that weight valure as that he hath iustly deserued to haue some mutuall correspondencie of kindenes to be shewed vnto hym at y e popes handes especially in the ministration of iustice and in so reasonable iust cause as this is and not thus to haue his most rightfull petition reiected and denyed because he will not follow hys desire and appetite in reuocating of such actes as be here made passed for the weale commoditie of hys realme and subiectes ¶ Thus ye haue heard how instantly the king had laboured by the meanes of the french king to the pope being then in Fraunce for right and iustice to be done for the dissolution and nullitie of his first pretensed matrimonye with hys brothers wife Which when it could not be attayned at the popes handes vnles the king would recompeÌ„ce and require the same by reuocating of such statutes as wer made and enacted here in the high Court of Parliament for the surety of succession and stablishment of the Realme what the king thereunto aunswered agayne ye heard declaring that
Such was the power of his doctrine and sinceritie of his life M. Tindall conuerted his keeper that during the time of his imprisonment whiche endured a yeare and a halfe it is sayde hee conuerted hys keeper his daughter and other of his household Also the rest that were with him conuersaunt in the Castle reported of him that if he were not a good christen man they could not tell whome to trust The Procuror generall the Emperours Attourney being there Commendation of M. Tindall 〈…〉 were about him left this testimonie of him that he was Homo doctus pius bonus that is a learned a good and a godly man The same mornyng in which he was had to the fire he deliuered a letter to the keeper of the castle which y e keeper himselfe brought to the house of y e foresayd Pointz in Autwerpe shortly after which letter with his examinatiōs other his disputations I would might haue come to our handes all which I vnderstād did remaine yet perhaps doe in the handes of the keepers daughter For so it is of him reported that as he was in the Castle prisoner there was much writyng and great disputation to and fro betwene him and them of the Uniuersitie of Louaine which was not past ix or x. myles from the place where he was prisoner in such sorte that they all had enough to do and more then they could well weld to aunswere the authorities and testimonies of the Scripture whereupō he most pithely grounded his doctrine Of Iudas that betrayed Christ it is written that he returned the money agayne to the Phariseis Gods Iudgment vpon Philippes the betrayer of Tindall afterward did hang him selfe So Philippes this miserable traytor after he had bene receaued of Tyndal borrowed money of him yet betrayed him and pursued him to death albeit he reioyced a while after y t he had done yet y e saying so goeth that he not long tyme after enioyed the price of innocent bloud but was consumed at last with lyce The worthy vertues and doings of this blessed Martyr who for his paynefull trauailes and singular zeale to his countrey may be called in these our dayes an Apostle of Englād it were long to recite Amongest many other this because it seemeth to me worthy of remembraunce I thought not in silence to ouerpasse which hath vnto me credibly bene testified by certaine graue Marchauntes some of thē also such as were present the same tyme at the fact and men yet alyue The story wherof is this There was at Antwerpe on a tyme amongest a company of Marchauntes as they were at supper a certaine iuggler which through his diabolicall inchaūtementes or Art Magicall would fetch all kyndes of viandes wyne from any place they would and set it vpon the table incōtinent before them with many other such lyke thynges The same of this iuggler beyng much talked of it chaunced that as M. Tyndall heard of it he desired certaine of the Marchants that he might also be present at supper to see him play his partes To be briefe the supper was appointed and the Marchauntes with Tyndall were there present Then the iuggler being required to play his feates and to shewe his cunning after his wonted boldnes began to vtter all that he could do but all was in vaine At the last The power of Gods saintes against the deuil with hys labour sweating and toyling when he sawe that nothyng would go forward but that all his enchauntmentes were voyde he was compelled openly to confesse that there was some man present at supper which disturbed and letted all his doings So that a man euen in the Martyrs of these our dayes can not lacke the miracles of true faith if miracles were now to be desired As concerning y e workes and bookes of Tyndall which extend to a great number thou wast tolde before louyng reader howe the Printer heereof mindeth by the Lordes leaue W. Tyndals workes looked for to be all set out in one volum◠to collect them all in one Uolume together and put them out in print Wherefore it shall not greatly at thys time be needefull to make any seuerall rehearsall of them And as touching his translation of the new Testament because his enemies did so much carpe at it pretending it to be so full of heresies to aunswere therfore to their sclanderous tongs and lieng lippes thou shalt heare and vnderstand what faithfull dealing and sincere conscience he vsed in the same by the testimonie allegation of his own words The faithfull dealing of Tindall in translating the newe testament written in his Epistle to Iohn Frith as foloweth I call God to record against the day we shall appeare before our Lord Iesus to geue a reckening of our doings y t I neuer altered one sillable of Gods word against my cōscience nor would do this day if all that is in earth whether it be honour pleasure or riches might be geuē me c. And as ye haue heard Tyndals owne words thus protesting for himselfe now let vs heare likewise the faithfull testimonie of Iohn Frith for Tindall his deare companion and brother thus declaring in his aunswere to mayster More as followeth The testimony of Iohn Frith in his booke of the Sacrament concerning William Tyndall The testimony of Iohn Frith for Tindall ANd Tyndall I trust liueth well content with suche a poore Apostles life as God gaue his sonne Christ and his faithfull Ministers in this world which is not sure of so many mites as ye be yearely of poundes although I am sure that for his learning and iudgement in Scripture he were more worthy to be promoted then all the Bishops in Englande The wordes of Tindall written to Iohn Frith I receaued a letter from him whiche was written since Christmas wherein among other matters he writeth this I call God to record against the daye wee shall appeare before our Lord Iesus to geue a reckening of our doings that I neuer altered one sillable of Gods word against my conscience nor woulde do this day if all that is in earth whether it be honour pleasure or riches might be geuen me Moreouer I take God to witnesse to my conscience that I desire of God to my selfe in this world no more then that without which I can not keepe his lawes c. Iudge Christian Reader whether these words be not spoken of a faithfull cleare innocent hart And as for his behauiour is such that I am sure no man can reproue him of any sinne howbeit no man is innocent before God which beholdeth the hart This much out of Frith And thus being about to conclude and finishe wyth the life and story of William Tindall Ex lib. Tind praxit Praelatorum it shall be requisite now that the Reader do heare some thing likewise of his supplication made to the King and nobles of the Realme as they are yet
he which is our accuser should also be our iudge The Popes honor first gotten by superstytion borne by ignorance nourished by ambition increased by violence defended by false vnderstanding wrasting of scriptures His pretended honor first gotten by superstition after encreased by violence other waies as euill as that his power set vp by pretence of religion in deed both against religion and also contrary to the word of God his primacie borne by the ignorancie of the world nourished by the ambition of Bishops of Rome defended by places of Scripture falsely vnderstande these three things wee say which are fallen with vs and are like to fall in other Realmes shortly shall they not be established agayne if he may decide our cause as him lusteth if he may at his pleasure oppresse a cause most righteous and set vp his most against truth Certainely he is very blinde that seeth not what ende we may looke for of our controuersies if suche our enemie may geue the sentence We desire if it were in any wise possible a Councell where some hope may be that those things shall be restored which now being deprauate are like if they be not amended to be the vtter ruine of Christian Religion And as we do desire suche a Councell and thinke it meete that all men in all their praiers should desire craue it of God euen so we thinke it perteineth vnto our office to prouide both that these Popishe subtilties hurte none of oure subiects and also to admonishe other Christian Princes Prouision to be made agaynst popishe â—â—â—tyltieâ— that the Bishop of Rome may not by their consente abuse the authoritie of kings either by the extinguishing of the true preaching of Scripture that nowe beginneth to spryng to growe and spreade abroade eyther to the troubling of Princes liberties to the diminishing of Kings authorities and to the great blemish of their princely maiestie We doubt nothing but a Reader not parciall wyll soone approue such things as we heere write not so muche for our excuse as that the worlde may perceiue both the sundrye deceites craftes and subtleties of the papistes also how much we desire that controuersies in religion may once be taken away All that we sayde there of Mantua may here well be spoken of Uincence This Councell of Manâ—us which the pope 〈◊〉 he afterward transferred to Vincence This was the yeare 1537. They do almost agree in al poyntes Neither is it like that there will be any more at this couÌ„cell at Uincence then were the last yere at Mantua Truely he is worthy to be deceiued y t being twise mocked wyll not beware the third time If any this last yeare made forth toward Mantua and being halfe on theyr way then perceiued that they had taken vpon them that iourney in vayne we do not think them so foolish that they will here after ride farre out of towne to be mocked The time also and the state of thinges is such that matters of Religion may rather now be brought further in trouble as other things are theÌ„ be commodiously intreated of and decided For whereas in maner the whole world is after such sorte troubled with warres This time 〈◊〉 for a generall Councell and why so incombred with the great preparations that the Turke maketh can there be any man so against the setling of religion that he will thinke this time meet for a generall Councell Undoubtedly it is meer that such controuersies as we haue with the Bishop of Rome be taken as they are that is much greater then that they may either be discussed in this so troublesome a time or els be committed vnto proctors without our great ieopardy albeit the time were neuer so quiet What other princes will doe we can not tell but we will neither leaue our realme at this time Neyther the iudge nor the place conuenient for a general Councell neither wil we trust any Proctor with our cause wherein the whole stay and wealth of our Realme standeth but rather we will be at the handling thereof our selfe For except both an other Iudge be agreed vpon for those matters and also a place more commodious be prouided for the debating of our causes albeit all other thinges were as we would haue them yet may we lawfully refuse to come or send any to this pretended Councel We will in no case make him our arbeter which not many yeres past our cause not heard gaue sentence agaynst vs. We will that such doctrine as we folowing y e Scripture do professe be rightly examined discussed and brought to the Scripture as to the onely touchstone of true learning We will not suffer them to be abolished ere euer they be dicussed Spoken like a king ne to be oppressed before they be known much lesse we will suffer them to be troden down being so clearly true No as there is no iote in Scripture but we will defend it though it were with ieopardy of our life and peril of this our Realme so is there nothing that doth oppresse this doctrine or obscure it but we will be at continuall warre therew t. As we haue abrogated al old popish traditions in this our Realme which eyther did help his tyranny or encrease his pride so if the grace of God forsake vs not Would God the king here had kept promise when he made the 6. articles we will well foresee that no new naughty traditions be made with our consent to blinde vs or our Realme If meÌ„ will not be willingly blind they shall easily see euen by a due and euident proofe in reason though grace doth not yet by the word of Christ enter into them how small the authority of the Bishop of Rome is by the lawfull deniall of the Duke of Mantua for the place For if the Bishop of Rome did earnestly intend to keepe a CouÌ„cell at Mantua and hath power by the law of God to call Princes to what place him liketh why hath he not also authority to chuse what him listeth The Bishop chose Mantua the Duke kept him out of it If Paule the Bishop of Romes authority be so great as he pretendeth The Duke of Mantua deniethe the Pope his Citie fâ—r his Councell why could he not compell Fridericus the Duke of Mantua that the Councell might be kept there The Duke would not suffer it No he forbad him his towne How chaunceth it that here excommunications flee not abroade Why doth he not punish this Duke Why is his power that was woont to be more then full here empty wont to be more then all here nothing Doth he not call men in vayn to a Councell if they that come at his calling be excluded the place to the which he calleth them May not kinges iustly refuse to come at his call when the Duke of Mantua may deny him the place that he chooseth If other Princes order him as the Duke of Mantua hath done If
to celebrate y e holy communion were accused of filthy commixion of meÌ„ and women together and the king the same time Henry 2. was made to beleue that beds with pillowes and mats were founde there in the floore where they laye together wherupon the same time diuers were condeÌ„ned to the fire and burned pag. 862. Finally what innocency is so pure or truth so perfect which can be voyd of these sclaunders or crimynatioÌ„s Read â—â—fore pag. 8 â— 2. wheÌ„ also our Sauior Christ himselfe was noted for a wine drinker a common haunter of the Publicanes c. Euen so likewise it pleaseth our Lorde and Sauiour Christ to keepe vnder and to exercise his church vnder the like kinde of aduersaries now raigning in the church No truth safe from false detraction who vnder the name of the church will nedes mayntain a portly state and kingdome in this world and because they can not vpholde theyr cause by playne scripture and the word of God they beare it ouâ— with facing rayling and slaundering making Princes and the simple people beleue that all be heretickes schismatickes blasphemers rebels subuerters of all authority commoÌ„ weales whosoeuer dare reply with any scripture agaynst theyr doings It is writteÌ„ of Nero that when he himselfe had burnt the Citty of Rome sixe dayes and seuen nightes Suetonius in Neâ—oâ—â—e he made open proclamations that the innocent Christians had set the City on fire to styrre the people agaynst them wherby he might burne and destroy them as rebels and traytors Not much vnlike seemeth the dealing of these religious Catholickes who when they be the true heretickes themselues and haue burnt and destroyed the Church of Christ make out theyr exclamatioÌ„s Buls briefes articles bookes Papistes 〈◊〉 the 〈…〉 be 〈…〉 them selues censures letters and Edicts against the poore Lutheranes to make the people beleue that they be the heretickes schismatickes disturbers of the whole world Who if they could proue them as they reproue them to be heretickes they were worthy to be heard But nowe they cry out vpon them heretickes and can proue no heresy they accuse them of errour and can proue no errour they call them schismatickes and what Church since the worlde stood hath bene the mother of so many schismes as the mother Church of Rome They charge them with dissention and rebellion And what dissention can be greater then to disseÌ„t from the scripture and word of God or what rebellion is like as to rebell against the sonne of God against the will of hys eternall Testamente They are disturbers they say of peace and of publicke authority Which is as true as that the Christians set the Citty of Rome on fire What doctrine did euer attribute so much to publicke authority of Magistrates as do the protestantes or who euer attributed lesse to magistrates or deposed moe dukes kinges and Emperours theÌ„ the Papistes They that say that the Bishop of Rome is no more but the Bishoppe of Rome and ought to weare no crowne is not by and by a rebell agaynst his king and Magistrates but rather a maynteyner of theyr authority which in deed the Byshop of Rome cannot abide Briefely wilt thou see whether be the greater heretickes the Protestantes or the Papistes Let vs try it by a measure A measure betweene the Protestantes and the Papists to try whether of them two are the greater heretickes ComparisoÌ„ betwene the doctrine of Papistes and of the Protestantes and let this measure be the glory onely of the sonne of God which cannot fayle Nowe iudge I beseeche thee whosoeuer knowest the doctrine of them both whether of these two do ascribe more or lesse to the Maiestye of Christ Iesus our king and Lord the Protestantes which admit none other head of the Church nor iustifier of our soules nor forgeuer of our sinnes nor Aduocate to his father but him alone Or els the papistes which can abide none of all these articles but condemn the same for heresy Which being so as they themselues wyll not deny now iudge good reader who hath set the Citty of Rome on fire Nero or els the Christians But to returne agayne to the purpose of our former matter which was to shew forth the proclamation of the Byshops for the abolishing of English bookes aboue rehearsed as being corrupt and full of heresye whiche not withstanding we haue declared to conteine no heresye but sounde and wholesome doctrine according to the perfect word and Scripture of God Here nowe when the Prelates of the Popes side had procured this Edict proclamation aforesayd for the condemnation of al such English bookes printed or vnprinted which made agaynst theyr aduantage they triumphed not a litle wening they had made a great hand against y e Gospell for euer to rise againe that they had established their kingdome for euer as in deed to all maÌ„s thinking it might seme no lesse For who would haue thought Gods mercifull helpe in time of neede after so strayt so precise and so solemne a proclamation set forth armed with the kinges terrible authority also after the cruel execution of Anne Askewe Lacels and the rest Item after the busy search moreouer and names taking of many other of whom some were chased away some apprehended and layd vp diuers in present perill expectation of theyr attachment who would haue thought I say otherwyse possible but that y e gospel must nedes haue an ouerthrow seing what sure worke the papistes here had made in setting vp theyr side and throwing downe the contrary But it is no new thing in the Lord to shew his power agaynst mans presuÌ„ption Gods power worketh commonly agaynst mans presumption that when he counteth himselfe most sure then is he furthest of and when he supposeth to haue done all then is he new to begin agayne So was it in the primitiue Church before Constantinus time that when Nero Domitianus Maxentius Decius and other Emperours impugning the gospell profession of Christ did not onely constitute lawes and proclamations against the Christians but also did ingraue the same lawes in tables of brasse minding to make all thinges firme for euer and a day yet we see how with a litle turning of Gods hand all theyr puissant deuises brasen lawes turned all to wind and dust So little doth it auayle for man to wrastle agaynst the Lord and his procedinges Howe so euer mans building is mortall and ruinous of brickle bricke and mouldring stones the Lord neuer taketh in hande to builde that either time can waste or man can pluck down What God setteth vp there is neither power nor striuing to the contrary What he entendeth standeth what he blesseth that preuayleth And yet mans vnquiet presumption will not cease still to erect vp towers of Babell against the Lord which the higher they are builded vp Towers of Babell agaynst the Lorde fall with the great ruine For what can
that all menne are bound to keepe the lent in the forme receiued but this I reckon that no christen man may contemne the forme receiued being suche a deuoute and profitable immitation of Christe to celebrate his faste and in that time suche as haue bene in the rest of the yeare worldlye to prepare themselues to come as they should come to the feast of Easter wherof S. Chrisostome speaketh expressely And for auoyding contempt a licence truely obteyned of the superiour serueth And so I hearde the kinges Maiesty our Soueraigne Lord declare when your grace was present And therfore he himselfe was very scrupulous in graunting of licences and to declare that himselfe contemned not the fast he was at charge to haue as your Grace knoweth the lent diet dayly prepared as it had bene for himselfe and the like hereof I heare say your Grace hath ordered for the kinges Maiestye that now is which agreeth not with certaine preaching in this matter ne the rimes set abroade Lent is among Christen men a godly feast to exercise men to forbeare and in England both godly and polliticke such as without confusion we can not forbeare as the experience shall shew if it be euer attempted which God forbid And yet lent is buried in rime and Steuen Stockefishe bequeathed not to me though my name be noted wherwith for mine owne part I cannot be angry for that is mitigated by theyr fondnes But I woulde desire of God to haue the strength of thys realme encreased with report of concord How well you remembred this leâ—â—on of anger in Queene Maryes time let others iudge which doth queÌ„ch many vayne deuices and imaginations And if all men be lyers as it is now to my vnderstanding straungely published me thinke Bale and such new men as be new liers should be most abhorred and detested so much the more daungerous as they be newe That whiche in Italye and Fraunce is a matter of combate is now found to be appropriate to all men God graunt the trueth to be desired of all menne truely But as one asked when he sawe an olde Philosopher dispute with an other what they talked on And it was aunswered how the olde man was discussing what was vertue it was replied if the old man yet dispute of vertue when will he vse it So it may be sayd in our religion If we be yet searching for it when shal we begin to put it in executioÌ„ I would make an end of my letters and cannot wherein I account my selfe faulty And though I may erre as euery man may yet I lye not for I say as I think for as much as I haue sayd and further think your grace hath no trouble troublesome but this matter of religion vnseasonably brought into the defamation of our late soueraigne Lordes actes doinges lawes I beseech your grace take my meaning and wordes in good part pardon my boldnes which groweth of the familiaritye I haue heretofore had with your grace which I cannot forget And thus enforcing my selfe to an end shall pray to almighty God to preserue your grace in much felicity wyth encrease of honor and the atchieuing of your hartes desire At Winchester the 21. of May. Your Graces humble beadman S.W. ¶ The Letter of the L. Protector answering to Winchester YOur letters dated the 21. day of May as concerning 2. bookes new set forth by one Bale and certayne sermoÌ„s preached here were with conuenient speede deliuered vnto vs. And like as in your letters to Edw. Uaughan of Portesmouth so in those to vs we perceiue that you haue a vigilant and diligeÌ„t eye and very fearefull of innouatioÌ„ which as it cannot be blamed proceeding of one which is desirous of quiet good order and continuance of the godly state of this realme So we do maruell that so soone so far of and so playnely you canne heare tell and say of so many thinges done here which in deed we being here and attendant vpoÌ„ the same cannot yet be aduertised of The world neuer was so quiet or so vnite but that priuily or openlye those iij. which you write of Printers players and Preachers woulde sette forth somewhat of theyr owne heades which the Maiestrates were vnwares of And the whiche already be banished and hath forsaken the realme as suffering the last punishmeÌ„t be boldest to set forth theyr mind And dare vse their extreme liceÌ„ce or liberty of speaking as out of the handes or rule of correction either because they be gone or because they be hidde There hath foolishe and naughty rimes and bookes bene made and set forth of the which as it appeareth you haue sene more then we and yet to our knowledge to many be brought but yet after our minde it is to sore and to cruelly done to lay al those to our charge and to aske as it were account of vs of them all In the most exact cruelty and tiranny of the Bishop of Rome yet Pasquill as we here say writeth his mind and many times agaynst the Bishops tyranny and some time toucheth other great princes which thing for the most part he doth safely not that the Bishop alloweth Pasquils rimes and verses specially agaynst himselfe but because he cannot punish the authour whom either he knoweth not or hath not In the late kings daies of famous memory who was both a learned wise and polliticke Prince a diligeÌ„t executor of his lawes And when your Lordshippe was most diligent in the same yet as your Lordship it selfe writeth and it is to manifest to be vnknowne there were that wrote such leud rimes and plaies as you speake of some agaynst the kinges proceedinges who were yet vnpunished because they were vnknowne or vngotten And wheÌ„ we do wey the matter we do very much maruel why that about iack of lentes leud balad and certayne as it was reported vnto vs Godly sermons whiche be euill in your letters ioyned together you be so earnest When agaynst D. Smithes booke being a man learned in the doctors scripture which made so playne agaynst the kinges highnesse authority And for the furtherance of the Bishops of Romes vsurped power your Lorship neither wrote nor sayd nothing And as it appeared you be so angry with his retractation which frankly w tout feare dread coÌ„pulsion or imprisonmeÌ„t onely with learning truth ouercommed he came vnto that you cannot abide his beginning although hauing the very woordes of scripture Except peraduenture you thinke that the saying of Dauid omnis homo mendax cannot be enterpreted euery man is a lier which how soeuer your Lordship taketh it at pleasure it appeared vnto vs then of him taken but godly to declare the infirmitye of man and the trueth of God and his word And we are not able to reason so clerkly with you yet we haue heard of the subtle difference of lying and telling of a lye or as it is in latin called mentiri and mendacium discere
neyther inwardly feare it neither shewe anye demonstration in mine outward deedes to the world here or in communication that I do feare it to be done by authority but in my selfe resist the rumors and vayne enterprises with confidence in the truth and your Graces wisedome for if I feared it in deede which persuasion it should come to passe I should haue small lust to write in it but I feare more in deede the trouble that might arise by light boldenesse of other and then comber of such matter whiles other outward affayres occupy your Graces minde then the effecte by your direction that hath beene talked on abroade and yet in the writing I doe speake as the matter leadeth continuing mine olde maner to be earnest whiche as some men haue dispraysed so some haue commended it and therefore in a good honest matter I folow rather mine own inclinatioÌ„ theÌ„ to take y t paynes to speake as Butter woulde not melte in my mouâ—h wherewith I perceyue your Grace is not miscontent for the which I most humbly thanke you And first as concerning Portestmouth I wrote to the Captaine and Maior in the thing as I had information and by men of Credence And yet I suspended my creditte till I had heard from thence as by my Letters appeare and as I was lothe to haue it so so was I lothe to beleeue it And to shewe that I feared no innouation by authority ne regarded not any such daunger went thyther my selfe and in conclusion was in such familiarity with the Captayne that after he had shewed me all the gentle entertaynement he coulde he desired me to make an exhortation to his men as they stoode handsomely with theyr weapons wherewith they had shewed warlike feates which I did and departed in amitye with the Captayne and souldiors and all the towne The captayne telling me playnelye he was nothinge offended with any thing I had sayd in my sermon ne there was cause why he should But the very act in deede in defacing the Images had no such ground as mayster Captayne pretended for I asked speciallye for suche as had abused those Images and no such could be shewed for y t I enquyred for openly And the Image of S. Iohn the Euangelist standing in the chancell by the high aultar was pulled downe a table of alablaster broken And in it an Image of Christ crucified so contemptuously handled as was in my hart terrible to haue the one eye bored out the side perced wherwith meÌ„ were wondrously offended for it is a very persecution beyonde the sea vsed in that forme where the parson cannot be appreheÌ„ded And I take such an act to be very slauÌ„drous esteming the opinion of breaking Images as vnlawefull to be had very daungerous voyd of all learning and truth wrote after my fashion to the captayn which letters I perceiue to come by your graces hands I was not very curious in the writing of them for w t me trueth goeth out playnely and roundly and speaking of the kinges Seale vttered the common language I was brought vp in after the olde sorte when as I coniect of a good will the people taking Saynt George for a patron of the Realme vnder God Ambr. ad 〈◊〉 1. Ad 〈◊〉 proâ—rendum 〈◊〉 nihil 〈◊〉 latet 〈…〉 and hauing some confidence of succour by Gods strength deriued by him to encrease the estimation of their Prince and Soueraygne Lord called theyr king on horsebacke in the feate of Armes Sayncte George on Horsebacke my knowledge was not corrupt I know it representeth the king and yet my speach came forth after the coÌ„mon language wherin I trust is none offeÌ„ce For besides learning I by experience haue knowne the preheminence of a king both in warre and peace And yet if I hadde wist my letter should haue commen to your Graces handes to be aunswered then I would haue bene more precise in my speach then to geue occasion of so long an argument therein As for S. George himselfe I haue such opinion of him as becommeth me and haue read also of Belerephon in Homer as they call him the Father of tales I will leaue that matter And as for bookes let Latine and Greeke continue as long as it shall please God I am almost past the vse of them what seruice those letters haue done experience hath shewed and religion hath continued in them 1500. yeres but as for the english tongue it selfe hath not continued in one forme of vnderstanding 200. yeres and without Gods worke and speciall miracle it shall hardly conteyne religion long when it can not last it self and whatsoeuer your Graces mind is now in the matter I know well that hauing the gouernement of the Realme your Grace will vse the gift of pollicy which is a gift of God And euen as now at this time Bishops be restrayned by a speciall pollicye to preache onely in theyr Cathedrall Churches the like whereof hath not bene knowne in my time so vpon an other occasion your Grace may percase thinke expedient to restrayne further then the parliament hath already done the common reading of the Scripture as is now restrained the Bishops liberty of preaching As for the brasen SerpeÌ„t did not in all mens language represent Christ and if I had written to an other then your Grace I might haue had the like matter of argument that was taken agaynst me of S. George on horsebacke For Gregory Nazianzene chiefe diuine in the Greeke Church calleth the Serpents death the figure of the death of christ but not the serpent to be the figure of Christ and yet when I had done all mine argument I would resolue as is resolued with me in the speach of S. George on horsebacke that the common speach is otherwise and so it is in saying the serpent to be a true figure of Christ and yet Gregorye Nazianzen called the serpent it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in his sermon de pascate and yet in Almechorus Domini we read Aries Leo Uermis spoken of Christ and some expound the scripture sicut Moyses c. After that sort And as your Grace sayd when I was last at your house with the french Ambassador ye wished him me together disputing to see wheÌ„ we would make an end euen so it is in these matters when they come in argumeÌ„t for a bye thing as Saynt George on Horsebacke when it escapeth me or speaking of the brasen serpent folowing a speach not throughly discussed shal be occasion of a digression all out of purpose And therefore was it a great gift of God that our late Soueraigne Lord God rest his soule set these matters in quiet Who had heard all these reasoÌ„s touching Images which be now rehearsed in your graces leters and hauing once my Lord of CaÌ„terbury me present with him alone in his Pallace that they call otherwise newe Hall handled that matter
at length and discussed with my Lord of Caunterbury the vnderstanding of gods commaundement to the Iewes 〈◊〉 euery â—hing were 〈◊〉 oracle by 〈◊〉 by that 〈◊〉 Henry 〈◊〉 then â—inchester 〈◊〉 here a 〈…〉 so as all the Clearkes in Christedome could not amend it And where as one had denyed the Image of the Trinitye to be had by reasons as be touched in your Graces letters I heard his highnesse aunswere to them at another time And when hee had himselfe specially commaunded diuers Images to be abolished yet as your Grace knoweth he both ordered and himselfe putte in execution the kneeling and creeping before the Image of the Crosse and established agreement in that truth through all this Realme whereby all argumentes to the contrary be assoyled at once I would wysh Images vsed as the booke by his highnesse sette forth doth prescribe and no otherwise I know your Grace only teÌ„pteth me with such reasons as other make vnto you and I am not fully at liberty although I am bolde enough and some will thinke to bolde to aunswere some thinges as I woulde to an other man mine equall being so much inferiour to your Grace as I am but me thinketh Saynte Paules solucion during the kinges Maiesties minoritye should serue all Nos talem consuetudinem non habemus We haue no such custome in the Church When our soueraign Lord commeth to his perfect age which God graunt I doubt not but God wil reueale that shal be necessary for the gouerning of his people in religion Wherefore then serue the Scripture for reaâ—mes to be ruled by if God neuâ—â— reueale any thing in a reâ—â—me but by the kinges owne person in his mans age And if any thing shal be done in the meane time as I thinke there shall not by your Graces direction he may when he commeth to age say in the rest as I heare say he sayd nowe of late concerning procession that in his fathers time men were wont to folow procession vpon which the kinges maiestyes saying the procession as I heard was well furnished afterwardes by your Graces Commaundement which speach hath put me in remembraunce that if the Bishops and other of the Clergy should agree to any alteration in religion to the condemnation of any thing set forth by his Father whereby his father might be noted to haue wanted knowledge or fauor to the truth what he would say I can not tell but he might vse a maruellous speach and for the excellency of his spirite it were like he would and hauing so iust a cause against Bishops as he might haue it were to be feared he would And when he had spoken theÌ„ he might by his lawes do more then any would gladly suffer of our sort at these dayes for as the allegatioÌ„ of his authority represented by your grace shal be then aunswered as youre Grace now writeth vnto me that y t your Grace onely desired truth according to Gods scripture and it may be â—heÌ„ sayd we Bishops when we haue our soueraigne Lord head in minority we fashion the matter as we lust then some young man that would haue a piece of the Bishops landes shall say the beastly Bishops haue alwayes done so and when they can no longer mayntayne one of theyr pleasures of rule and superioritye then they take another way and let that go and for the time they be here spend vp that they haue which eat you and drinke you what ye list we together with Edamus bibamus cras moriemur And if we shall alleadge for our defence the strength of Goddes trueth and the playnesse of scripture with the word of the Lord and many gay termes and say we were conuinced by scriptures such an excellent iudgement as the kinges maiesty is like to haue will neuer credite vs in it ne be abused by such a vayne answere And this is a worldly polliticke consideration and at home for the noyse abroade in the world will be more slaunderous then this is daungerous And touching the bishop of Rome the doing in this realme hitherto hath neuer done him so much displeasure as an alteration in religion during the kinges Maiestyes minority should serue for his purpose for he wanteth not wits to beate into other princes eares that where his authority is abolished there at euery chaunge of gouernors shal be change in Religion and y t hath bene amongst vs by a whole consent established shall by pretence of an other vnderstanding in scripture streight be brought in questioÌ„ Canterbury and Duresme carped of Wynchester for they will geue it no other name but a pretence howe stiffely so euer we will affirme otherwise and call it Gods worde and here it should much be noted that my Lorde of Caunterbury being the high Bishop of the Realme highly in fauour with his late Soueraigne Lord and my Lord of Duresme a manne of renowmed fame in learning and grauity both put by him in trust for theyr councell in the order of the Realme shoulde so soone forgette theyr olde knowledge in Scripture sette forth by the Kynges Maiesties book and aduise to enuey such matter of alteration All which thinges be I knowe well by your Grace and them considered And therefore it is to me incredible that euer any such thing should be in deede with effect whatsoeuer the lyghtnesse of talke shall spread abroade whyche your Grace hath by Proclamation well stayed But and ye had not and the world talked so fast as euer they did I assure your Grace I woulde neuer feare it as men feare thinges they like not vnlesse I saw it in execution for of this sort I am that in all thinges I thinke shoulde not be done in reason I feare them not wherewith to trouble mee otherwise then to take heede if I canne and to the head Gouernours as now to your Grace shewe my minde and such experience hath euery manne of me that hath commoned with me in any such matters And therfore albeit your Grace writeth wisely that ouermuch feare doth hurt and accelerateth sometime that was not intended yet it needes not to me for I haue learned that lesson already and would a great many moe had which in deede should be a great stay And thus I talke with your Grace homely with multiplication of speache not necessary as though I meant to sende you as great a packet as I receyued from you One thing necessary to aunsweare your Grace in touching your maruell howe I know sooner thinges from thence then your Grace doth there whiche ariseth not vppon any desire of knowledge on my behalfe for euill thinges be ouersoone knowne not vpoÌ„ any slacknes of your graces behalf there who is is noted very vigilaÌ„t as your graces charge requireth But thus it is euen as it was when I was in some little authoritye they that were the euill doers in such matters would hide them from me So now they haue handled it otherwise for as for
c. Segewicke In the olde law there were many sacrifices propiciatory ergo there be also in the new law or els you must graunt that God is not so beneficiall now to vs as then he was to them seing that we be as frayle and as nedy as euer were they whiche must be especially the moste pure dayly sacrifice of Christes body and bloud that holy Malachy speaketh of Madew What sacrifice it is that Malachie speaketh of As touching the place of Malachy the Prophet I answere that it is nothing to your purpose for the offering of Christ dayly in the Sacrament For that sacrifice there spoken of is nothing els but the sincere most pure preaching of Gods holy word prayer and of thankesgeuing to God the Father thorow Iesus Christ. Here M. Segewicke was commaunded to cease to Mayster Yong. Yong. WOrshipful mayster Doctor although you haue learnedly and Clarkely defended these your conclusioÌ„s this day yet seeing that I am now placed to impugne theÌ„ in place of a better I do begin thus w t you It hath pleased Christ to make vs partakers of his holy spirite and that in very deede by receiuing of the Christen fayth hope and charitye ergo muche more of his owne blessed bodye and bloud spiritually and in very deede in the Lordes supper Item the Aungels foode was altogether holy from aboue and heauenly called Manna ergo also this celestial and heauenly foode can be iustly estemed to be of no lesse excellency then that The wordes of Scripture euer effectuall but without comparison better and so no very wheate after due consecration of it Item the wordes of holy scripture are euermore effectuall and working ergo they must performe the thing indeede that they doe promise For he that might create might also chaunge at hys pleasure the natures and substaunces of creatures as appeareth that Christ did by chaunging water into wyne at a Mariage in Galile But Christ in the Scripture dyd promise Iohn 6. that the bread that he would geue is hys flesh in deede whiche promise was neuer fulâ—illed till in his last supper when he tooke bread gaue thankes blessed it and gaue it to his disciples saying take eate this is my body Which bread then was his flesh in deede as doth well appeare in the sayd place and next promise depending vpon the same thus which flesh I will geue for the life of the world This last promise was fulfilled by him vpon the Crosse ergo the first was likewise at his last Supper So that it was but one and the same flesh first and last promised and performed Rochester In deed the wordes of holy scripture doe worke theyr effectes potencially and thorowly by the mighty operation of the spirite of God Yong. If it please your Lordship Man is â—â—â—rished bâ— the 〈◊〉 Christeâ— bloud bâ— faith bâ— not by drinckiâ—â— really in cuppe man is fedde and nourished with Christes bloud ergo theÌ„ it is his bloud indeed though it do not so appeare to our outward senses which be deceiued for Christ sayth this is my bloud And also my bloud is drinke in deede And because that we shoulde not abhorre his blessed bloud in his naturall kinde or his flesh if they shoulde be so ministred vnto vs of his most excellent mercy and goodnesse condescending to our weake infirmityes he hath appoynted them to be geuen vs vnder the sensible kindes of his conuenient creatures that is to say of bread and wyne Also our body is fedde with Christes body which is meate in deede but it can not be nourished with that that is not there present ergo Christs body that feedeth vs must needes be present in very deede in the sacrament Item the nature of bread is chaunged but the nature of the bread and the substaunce of it is all one thing ergo the substaunce also is chaunged My first proposition is S. Cyprian de coena domini saying that the bread in figure is not chaunged but in nature Rochester Cyprian there doth take thys worde nature for a propertye of nature onelye Cypriaâ— expound and not for the naturall substaunce Yong. That is a straunge acception that I haue not read in any author before this time but yet by your leaue the communion of Christes body can not be there where hys body is not but the communion of Christes body is in the sacrament ergo Christes body is there preseÌ„t in very deed Rochester Grace is there communicated to vs by the benefite of Christes body sitting in heauen Yong. Not so onely for we are members of his flesh and bones of his bones Rochester We be not consubstantiall with Christ We be 〈◊〉 consubsâ—â—â—â—ciall witâ— Christ ioyned 〈◊〉 him by 〈◊〉 holy spiâ—â—â— God forbid that but we are ioyned to his mistical body thorow his holy spirite and the communion of hys fleshe is communicated to vs spiritually thorow the benefite of his flesh in heauen Yong. Well I am contented and do most humbly beseeche your good Lordshippe to pardon me of my greate rudenesse and imbecillity which I haue here shewed ¶ Here ended the first disputation holden at Cambridge the 20. day of Iune 1549. ¶ The second disputation holden at Cambridge 24 of Iune Ann. 1549. Doctor Glin in his first conclusion Misterieâ— may 〈◊〉 be beleeâ—â— then cuâ—â—â—ously seaâ—â—ched TThe misteries of fayth as August witnesseth may very profitably be beleued but they cannot well be searched forth as sayth the scripture I beleued therefore I spake and he that confesseth me before men him will I coÌ„fesse before my father which is in heauen We beleue euery man in his arte therefore much more Christ our sauior in his word Maruell not most honorable Lordes and worshipfull Doctours that I speake thus nowe for once you your selues spake the same But peraduenture some wyll say beleue not euery spirite I aunswere charity beleeueth all thinges but not in all thinges If those thinges whiche I shall vtter be conuinced as false I shall desire you to take them as not spoken at all But these are the wordes of of trueth hoc est corpus meum this is my body Christ spake them therefore I dare not say this bread is my body As 〈◊〉 called 〈◊〉 the breaâ— figure 〈◊〉 speaking â—â—â—guratiue at other tymes caâ—â—led theâ— not plaâ—â— figures though they 〈◊〉 so for so Christ sayd not Christ sayd thus this is my body and therfore I but duste and ashes yea a worme before him dare not say this is a figure of his body heauen and earth saith he shal passe but my word shall not passe Whatsoeuer our old father Adam called euery creature that is his name to this day y e new Adam Christ Iesus sayd this is my body is it not so he neuer sayd this is a figure of my bodye nor eat you this figure or signe of my body And therfore wheÌ„ y e paschall lambe was set before him he sayd not this
offering hath he made perfect for euer those that are sanctified 〈◊〉 10. These scriptures do perswade me to beleeue that there is no other oblation of Christ albeit I am not ignoraunt there are many sacrifices but that which was once made vpon the crosse 〈…〉 offered 〈◊〉 once 〈◊〉 ad 〈◊〉 Epist. 〈◊〉 August 〈…〉 coÌ„â—tanstum 〈◊〉 â—1 The testimonies of the auncient Fathers which confirme the same are out of Augustine ad Bonifac. Epist. 23. Agayne in his booke of 43. Questions in the 61. Question Also in his 20. booke agaynst Faustus the Manichie cha 21. And in the same booke agaynst the sayd Faustus cap. 28. thus he writeth Now the Christians keepe a memoriall of the sacrifice past with a holy oblation and participation of the body and bloud of Christ. Fulgentius in hys booke De Fide calleth the same oblation a Commemoration And these thynges are sufficient for this tyme for a scholasticall detâ—rmination of these matters Disputations of Martin Bucer OUer and beside these disputations aboue mentioned other disputations also were holden at Cambridge shortly after by Martin Bucer vppon these conclusions followyng Conclusions to be disputed 1. The Canonicall bookes of holy Scripture alone Conclusions disputed at CaÌ„bridge by Martin Bucer do sufficiently teach the regenerated all thinges necessarily belongyng vnto saluation 2. There is no Church in earth which erreth not as well in faith as in maners 3. We are so iustified freely of God that before our iustification it is sinne and prouoketh Gods wrath agaynst vs what so euer good worke we seeme to doe Then beyng iustified we do good workes In these three Propositions agaynst Bucer disputed M. Segewike Yong and Perne Disputers agaynst M. Bucer at Cambridge Which disputations because they are long here to be recited I mynde the Lord willyng to reserue them to some other conuenient place In the meane season because great controuersie hath bene and is yet amongst the learned and much effusion of Christen bloud about the wordes and meanyng of the Sacrament to the intent that the veritie thereof more openly may be explained and all doubtfull scruples discussed it shall not be out of place to adioyne to the former discourses of Peter Martyr and of Doctour Ridley aboue mentioned an other certayne learned treatise in fourme of a Dialogue as appertaynyng to the same Argument compiled as it seemeth out of the tractations of Peter Martyr and other Authours A learned Dialogue betweene Custome and Truth by a certayne learned and reuerend person of this Realme who vnder the persones of Custome and Veritie manifestly layeth before our eyes and teacheth all men not to measure Religion by Custome but to try Custome by truth and the word of God for els custome may soone deceyue but the worde of God abydeth for euer A fruitfull Dialogue declaring these wordes of Christ This is my body CVSTOME VERITIE CVstome I maruell much what madnes is cropen into those mens harts A Dialogue betwene Custome and Veritye which now a days are not ashamed so violently to tread downe the liuely worde of God yea and impudently to deny God hymselfe Veritie God forbid there should be any such In deede I remember that the Romish bishop was wont to haue the Bible for his footestoole so to tread downe Gods worde euermore when he stood at his Masse But thankes be to God he is now detected and hys abhominations be opened and blown throughout all the world And I heare of no moe that oppresseth Gods word Cust. No mo say you Yes doubtles there are an hundreth thousand moe and your parte it is Veritie to withstande them Veri As touching my part you know it agreeth not with my nature to stand with falsehood But what are they disclose them if you will haue them reprooued Custome What are you so great a stranger in these quarters Heare you not how that meÌ„ do daily speake against the Sacrament of the aulter denying it to be the real body of Christ Veritie In good sooth I haue bene a great whyle abroade and returned but of late into this countrey Wherfore you must pardon me if my aunswere be to seeke in such questions But goe foorth in your tale You haue bene longer here and are better acquainted then I. What say they more then this Cust. Then this why what can they possible say more Veri Yes there are many things worse then this for this seemeth in some part to be tollerable Cust. What me thinketh you dally with me Semeth it tolerable to deny the sacrament Veritie They deny it not so much as I can gather by your wordes Custome Nay then fare you wel I perceyue you wil take their part Veri I am not parciall but indifferent to all parties For I neuer go further then the truth Cust. I can scarsly beleue you But what is more true then Christ which is truth it self or who euer was so hardy before this tyme to charge Christ with a lye for sayeng these wordes Math. 26. This is my body The words are euident playne there is in them not so much as one obscure or darke letter there is no cause for any man to cauill And yet that notwithstanding where as Christ himselfe affirmed it to be his body Christs wordes The Euangelistes The old writers The Catholicke Church meÌ„ now a days are not abashed to say Christ lyed it is not his body The Euangelists agree all in one the old writers stand of our side the vniuersall and catholike church hath bene in this mynd these xv hundred yeare and more And shall we thinke that Christ hymselfe hys Euangelists all the whole Catholike church hath bene so long deceyued and the truth nowe at length begotten and borne in these dayes Veri You haue mooued a matter of great force and waight and whereto without many words I can make no ful answer Notwithstanding because you prouoke me thereto if you will geue me licence I will take part with them of whome you haue made false report The doctrine of the Papistes coÌ„monly standeth vpon false reporters for none of them euer reproued Christ of any lye But contrarywise they say that many men of late days not vnderstanding Christs words haue builded and set vp many fonde lyes vpon hys name Wherfore first I will declare the meaning of these words This is my body The sense of Hoc est corpus meum expounded and next in what sense the Church and the old fathers haue euermore taken them First therefore you shall vnderstand that Scripture is not so to be taken always as the letter soundeth but as the intent and purpose of the holy ghost was by whom the scripture was vttred For if you follow the bare wordes you will soone shake downe ouerthrow the greatest part of the christiaÌ„ fayth What is plainer then these words Pater maior me est My father is greater then I am
the wordes spoken vppon the bread haue no such vertue The second part of the argument is proued because they shuld then transubstantiate the cup or that which is in the cup into the new Testament but neither of these thinges can be done and very absurde it is to confesse the same ¶ The sixt argument Da The circumstances of the scripture the Analogie and proportion of the sacraments and the testimony of the faithfull Fathers ought to rule vs in taking the meaning of the holy scripture touching the sacrament ti But the wordes of the Lords supper y e circumstances of the scripture the Analogie of the sacramentes the saying of y e fathers do most effectually plainely proue a figuratiue speach in the words of the Lordes supper si Ergo a figuratiue sense and meaning is specially to be receaued in these wordes This is my body The circumstances of the scripture The circumstances and wordes of scripture Do this in the remēbraunce of me As oft as ye shall eate of this bread and drynke of this cup ye shall shewe foorth the Lordes death Let a man proue himselfe and so eate of this bread and drinke of this cup. They came together to breake bread and they continued in breaking of bread The bread which we break c. For we being many are all one bread and one body c. The Analogie of the sacramentes is necessary The Analogie of the sacramentes For if the sacramentes had not some similitude or likenes of the things wherof they be sacramentes they could in no wise be sacraments And this similitude in the sacrament of the Lords supper is taken three maner of wayes 1. The first consisteth in nourishing as ye shall reade in Rabana Cyprian Augustine Irenee Analogie or similitude in the sacrament three maner of waies and most plainly in Isodore out of Bertram 2. The second in the vniting and ioyning of many into one as Cyprian teacheth 3. The third is a similitude of vnlike thinges where lyke as the bread is turned into one body so wee by the right vse of this sacrament are turned through fayth into the body of Christ. The sayinges of the Fathers declare it to be a figuratiue speache as it appeareth in Origen Tertullian The sayinges of the fathers for the figuratiue speach Chrysostome in opere imperfecto Augustine Ambrose Basill Gregory Nazianzene Hilary and most plainely of all in Bertram Moreouer the sayinges and places of all y e Fathers whose names I haue before recited against the assertion of the first propositiō do quite ouerthrow transubstantiation But of all other most euidently and playnly Irenee Origen Cyprian Chrisostome to Cesarius the Monke Augustine against Adamantus Gelasius Cyril Epiphanius Chrisostome agayne on the xx of Mathew Rabane Damasene and Bertram Here right worshipfull maister Prolocutor and ye the rest of the Commissioners it may please you to vnderstād that I do not leaue to these thinges onely Commendation of Bertram whiche I haue written in my former answeres and confirmations but y t I haue also for the proofe of y t I haue spoken whatsoeuer Bertram a man learned of sound and vpright iudgement and euer counted a Catholicke for these seuen hundreth yeares vntill this our age hath written His treatise whosoeuer shall read and wey considering the time of the writer his learning godlines of life the allegations of y e ancient fathers and his manifolde and most grounded argumentes I cannot doubtles but much marueile if he haue any feare of God at all D. Ridley first brought to the knowledge of the sacrament by Bertram howe he can with good conscience speake against him in this matter of the Sacrament This Bertram was the first that pulled me by the eare and that first brought me from the common errour of the Romishe Church and caused me to searche more diligently and exactly both the scriptures and the writinges of the olde ecclesiasticall Fathers in this matter And this I protest before the face of God who knoweth I lye not in the things I now speake ¶ The third proposition In the Masse is the liuely sacrifice of the Churche propitiable and auailable for the sinnes as well of the quicke as of the dead The third proposition touching propiciatory Masse ¶ The aunswere to this proposition I answere to this third proposition as I did to y e first And moreouer I say that being taken in such sense as the wordes seeme to import it is not onely erroneous Aunsweres to the third prosition but w t all so much to the derogation and defacing of the death and passion of christ that I iudge it may and ought most worthely to be counted wicked and blasphemous against the most precious bloud of our Sauiour Christ. ¶ The explication Concerning the Romish Masse whiche is vsed at this day or the liuely sacrifice therof propitiatory and auaylable for the sinnes of the quicke and the dead Explication of the same the holy scripture hath not so much as one sillable There is ambiguitie also in the name of Masse what it signifieth Anno. 1554. and whether at this day there be any such in deed as the auncient fathers vsed seeing that now there be neither Catechistes nor penitentes to be sent away Doubtes in the third proposition In the primitiue Churche the newly instructed in the fayth and the vnworthy were sent away from the Communion The third doubt Againe touching these wordes The liuely sacrifice of the Church There is doubt whether they are to be vnderstand figuratiuely and sacramentally for the sacrament of the liuely sacrifice after which sort we deny it not to be in the Lords supper or properly and without any figure of the which maner there was but one only sacrifice and that once offered namely vpon the aultar of the crosse Moreouer in these wordes as well as it may be doubted whether they be spoken in mockage as men are wont to say in sport of a foolish and ignoraunt person that he is apt as well in conditions as in knowledge being apt in deede in neither of them both The 4. doubt There is also a doubt in the world Propitiable whether it signifie heere that which taketh away sinne or that which may be made auayleable for the taking away of sin that is to say whether it is to be taken in the actiue or in the passiue signification Now the falsenes of the proposition after the meaning of the Schoolemen and the Romishe Church impiety in that sense which the wordes seeme to import is thys that they leaning to the foundation and their fond trāsubstantiation would make the quick and liuely body of Christes flesh vnited and knit to the diuinitie to lye hid vnder the accidents The falsenes of the third proposition reproued and outward shewes of bread and wine Which is very false as I haue said afore and they building vpon this
death yet ministred to him a quicke dispatch mooued belike by some compassion not to haue him stande in the torment where the tormentors of M. Hooper suffred him without all compassion to stand three quarters of an houre in the fire And as touching the chiefe doers and authors of his martyrdome what Consul or Proconsul was there to be conferred with the Chancelour heere which brought this Martyr to burning Let this suffice Bookes and treatises written by M. Hooper This good Bishop and seruaunte of God being in prison wrote diuers Bookes and Treatises to the number of 24. wherof some he wrote to the parlament in Latine and one to the Bishop of Chichester D. Day besides he wrote of the sacraments of the Lordes praier and of the x. Commaundements with diuers other Here folowe certaine of M. Hoopers letters AS you haue hearde the whole storie of the life and martyrdome of thys good manne declared More of his letters ye shall read in the book of Letters of the Marâ—â—â— so nowe let vs consequently adioyne some parte of hys letters wrytten in the time of hys imprisonment moste fruitfull and worthy to be read especially in these daungerous dayes of all true Christians which by true mortification seeke to serue and followe the Lorde through all tempests and stormes of thys malignaunt worlde as by the readyng and perusing of the sayde letters you shall better feele and vnderstande A letter of M. Hooper to certaine godly professors and louers of the truth instructing them howe to behaue them selues in that wofull alteration and change of Religion THe grace mercye and peace of God the father through oure Lorde Iesus Christ be w t you my deareâ— brethren A letter of â— Hooper and withal those that vnfainedly loue and embrace his holy Gospel Amen It is told me that the wicked Idol the Masse is stablished again by a law passed in the parlameÌ„t house Learn the truth of it I pray you what penaltie is appointed in the Acte to such as speake against it also whether there be any compulsion to constraine men to be at it The statute thorowly knowen such as be abroad at liberty The fauourers oâ— Gods word secluded out of the Parliament both in the hye house and lower agaynst all right and reason may prouide for themselues auoid the danger the better Doubtles there hath not bene seene before our time such a parliament as this is y t as many as were suspected to be fauourers of Gods word shuld be banished out of both houses But we must geue God thanks for that truth he hath opened in the time of his blessed seruant king Edward y e sixth and pray vnto him that we deny it not nor dishonour it w t Idolatrie but that we may haue strength and pacience rather to die ten times then to denie him once Blessed shall we be if euer God make vs worthy of that honor to shed our bloude for hys names sake And blessed then shall we thinke y e parents which brought vs into this worlde that we shoulde from this mortalitie be caried into immortalitie If we followe the commaundement of S. Paule that sayth If ye then be risen againe with Christ Colos. 3. seeke those thynges which are aboue where Christ sitteth at the right hande of God We shall neither departe from the vaine transitorie goodes of this world nor from this wretched and mortal life with so great paines as other doe Let vs pray to our heauenly father that we may know and loue his blessed will and the glorious ioy prepared for vs in time to come and that we maye knowe and hate all things contrary to his blessed will and also the paine prepared for the wicked in the world to come Ther is no better waye to be vsed in this troublesome time for your consolation then many times to haue assemblies together of such men and women as be of your religion in Christ and there to talke and renewe among your selues the truthe of your Religion to see what ye be by the worde of God He exhorteth the brethren to resorte and conferre among theÌ„ selues together and to remember what yee were before yee came to the knowledge thereof to weigh and conferre the dreames and false lies of the Preachers that nowe preache with the worde of God that retaineth all truth and by such talke and familiar resorting together ye shall the better find out all their lies that nowe goe about to deceiue you also both know and loue the truth that God hath opened to vs. It is much requisite that the members of Christe comfort one an other make prayers together conferre one wyth an other Conference amongest brethren comfortable so shal ye be the stronger and Gods spirite shal not be absent froÌ„ you but in the middest of you to teach you to comfort you to make you wise in all godly things pacient in aduersitie and strong in persecution Ye see how the congregation of the wicked by helping one an other make their wicked religion and them selues strong against Gods truth and his people If ye may haue some learned man that can oute of the Scriptures speake vnto you of faith and true honouring of God also that can shewe you the descent of Christes Church from the beginning of it vntill this day that ye may perceiue by the life of youre forefathers these two things the one that Christes worde which said that all his must suffer persecution and trouble in the worlde be true the other that none of al his before our time escaped trouble then shal yee perceiue that it is but a follie for one that professeth Christ truely to looke for the loue of the world Thus shal ye learne to beare trouble Iohn 10. to exercise your religion and feele in dede that Christes wordes be true In the worlde ye shall suffer persecution And when ye feele your religion in dede say ye be no better then your forefathers but be glad that ye may be counted worthy souldiours for this warre and pray to God when yee come together that hee will vse and order you and youre doings to these three endes which ye must take heede of the first that ye glorifie God the next Three thinges to be taken heede of that yee edifie the Church and Congregation the thirde that ye profite your owne soules In all your doings beware ye be not deceiued For although thys time be not yet so bloudye and tyrannous as the time of our forefathers that coulde not beare the name of Christ wythout daunger of lyfe and goodes Luke 18. yet is oure time more perillous both for body and soule Therefore of vs Christ sayde Thinke ye when the sonne of manne commeth hee shall finde faithe vppon the earthe Hee sayd not Thinke ye he shal find any man or woman Christened in name a Christian but he spake of the faith
father And seeing he hath such care for the haires of our head howe much more doeth he care for our life it selfe Wherefore let Gods aduersaries do what they lust whether they take life or take it not they can do vs no hurt for their crueltye hath no further power then God permitteth them and that which commeth vnto vs by the will of our heauenly father can be no harme no losse neither destruction vnto vs but rather gain wealth and felicitie For all troubles and aduersitie that chaunce to such as be of God by the wil of the heauenly father can be none other but gaine and aduantage That the spirite of manne may feele these consolations the geuer of them the heauenly father must be prayed vnto for the merites of Christes passion for it is not the nature of man that can be contented Prayer necessary Iames 1. 1. Cor. 1.8 vntill it be regenerated and possessed with Gods spirit to beare paciently the troubles of the minde or of the body When the minde and heart of a man seeth of euery side sorow and heauines the worldly eye beholdeth nothing but suche things as be troublous wholely bent to robbe the poore of that hee hath and also to take from him hys life except the man weighe these brittle and vncertaine treasures that be taken from him with the riches of the life to come and this life of the body with the life in Christes precious bloud and so for the loue and certaintie of the heauenly ioyes contemne all thyngs present doubtles he shall neuer be able to beare the losse of goodes life or any other things of this world Therefore S. Paule geueth a very godly and necessary lesson to all men in this short and transitorie life and therin sheweth howe a man may best beare the iniquitie and troubles of this world If ye be risen againe with Christ sayth he seeke the things which are aboue Collos. â—â— A lesson how to beare trouble where Christ sitteth at the right hande of God the father Wherefore the Christian mans faith must be alwayes vppon the resurrection of Christe when he is in trouble and in that glorious resurrection he shall not onely see continuall and perpetuall ioy and consolation but also the victorie and triumph of all persecution trouble sinne death hell the deuil and al other tyrants and persecuters of Christ and of Christes people the teares and weepings of the faithfull dryed vppe theyr woundes healed their bodies made immortall in ioy their soules for euer praising the Lord and coniunction and societie euerlasting wyth the blessed company of Gods electes in perpetuall ioy But the woordes of S. Paule in that place if they be not marked shall doe little profite to the reader or hearer and geue him no pacience at all in this impacient and cruell world In this first part S. Paule commaundeth vs to thinke or set our affections on things that are aboue Two thinges commaunded by S. Paule writing to the Collossians The first is to see and know what thiâ—ges are aboue and what thinges are beneath and and to discerne rightly betwene them The second is to set our affection vpon them that are aboue and not vpon the other And this lesson is harder then the otheâ— When he biddeth vs seeke the thyngs that are aboue hee requireth that oure mindes neuer cease from prayer and studie in Gods word vntill we see knowe and vnderstande the vanities of thys worlde the shortnesse and miserie of thys life and the treasures of the worlde to come the immortalitie thereof and the ioyes of that life and so neuer cease seeking vntill suche time as we know certainly and be perswaded what a blessed man hee is that seeketh the one and finedeth it and careth not for the other though hee loose it and in seekynge to haue ryght iudgement betwene the life present and the life to come wee shall finde howe little the paines imprysonment sclaunders lies and death it selfe is in thys worlde in respect of the paines euerlasting the prisonne infernall and dungeon of hell the sentence of Gods iust iudgement and euerlasting death When a man hath by seeking the woorde of God found out what the things aboue be then must hee as S. Paule saith set his affections vpon them And this commaundement is more harde then the other For mans knowledge many times seeth the best and knoweth that there is a life to come better then thys life present as you maye see howe daily men and women can praise and commende yea and wishe for heauen and to be at rest there yet they sette not their affection vpon it they do more affect and loue in dede a trifle of nothing in this worlde that pleaseth their affection then the treasure of all treasures in heauen which their owne iudgement sayth is better then all worldly thinges Wherefore we must set our affections vpon the things that be aboue that is to say when any thing worse then heauen vppon the earth offereth it selfe to be ours if we wil geue our good willes to it and loue it in our heartes then ought we to see by the iudgement of Gods woorde whether we may haue the worlde without offence of God and suche thyngs as be for this worldly life wythout his displeasure If wee can not S. Paules commaundement must take place Set your affections on things that are aboue If the riches of thys world may not be gotten nor kept by Gods lawe neyther our liues be continued without the deniall of hys honour we must set our affection vpon the richesse and lyfe that is aboue and not vpon things that be on the earth Therfore this second commaundement of S. Paul requireth How thinges of this world may be possessed and how not that as our minds iudge heauenly things to be better then thyngs vpon the earth and the life to come better then the life present so we should chuse them before other preferre them and haue such affection to the best that in no case we set the worst before it as the most part of the world doth and hath done for they choose the best and approoue it and yet follow the worste But these thyngs my godly wife require rather cogitation meditation and praier then wordes or talke They be easie to be spoken of but not so easie to be vsed and practised Wherefore seeing they be Gods gyftes Scriptures woulde bee mused vpon rather then talked vpon and none of ours to haue as our owne when we would we must seke them at our heauenly fathers hand who seeth and is priuy how poore and wretched we be and how naked how spoiled and destitute of all his blessed giftes we be by reason of sinne He did commaund therefore his Disciples when he shewed them that they shoulde take paciently the state of thys present life full of troubles and persecution Math. 24. Luke 2. to praye that they myghte well
determinate answer what he would do in the premisses and then either to reuoke and reclaime himself or els in the after noone the same day to come againe haue iustice as he called it ministred vnto him the copy of which articles here foloweth Anno. 1555. March Articles obiected and ministred the 8. day of Februarie against Tho. Tomkins with his owne hand subscribing to the same THou doest beleeue that in the Sacrament of the aultare vnder the formes of bread and wine there is not Articles ministred agaynst Tho. Tomkins Transubstantiation denyed by the omnipotent power of almighty God and his holy woorde really truely and in very deede the very true and naturall body of our Sauiour Iesus Christ as touching the substaunce thereof which was conceiued in the wombe of the virgine Mary and hanged vppon the crosse suffering Passion and death there for the life of the worlde I doe so beleeue Substance of bread remaineth in the sacrameÌ„t Thou doest beleeue that after the consecration of the breade and wine prepared for the vse of the Sacramente of the aultare there doth remaine the very substance of material bread and materiall wine not changed nor altered in substance by the power of almighty God but remaining as it did before I doe so beleeue The naturall pâ—eseÌ„ce of Christ in the sacrament denyed Thou doest beleeue that it is an vntrue doctrine and a false beliefe to thinke or say that in the Sacrament of the aultare there is after the consecration of the bread and wine the substaunce of Christes naturall body and bloude by the omnipotent power of almighty God and his holy worde I doe so beleeue Thou doest beleeue that thy parents kinsfolkes frendes and acquaintaunce The errour of the forelders touching the Sacrament and also thy Godfathers and Godmother and all people did erre and were deceiued if they did beleeue that in the Sacrament of the aultar there was after the consecration the body and bloude of Christe and that there did not remaine the substaunce of materiall bread and wine I doe so beleeue By me Thomas Tomkins The second examination of Thomas Tomkins THe next day being the 9. of Februarie at 8. of the clocke before noon The second examination the said Thomas Tomkins according to the former commaundement was brought againe into the place afore named before the Bishoppe and other hys assistants where the foresayd Articles were propounded vnto him whereunto he aunswered as foloweth Aunswere of Tomkins to the articles To the first he said that he did so beleeue as in the same is contained To the second he sayd that it was onely bread a participatioÌ„ of Christes death and passion and so do the scriptures teach To the third he said and did beleeue it was a false doctrine to beleeue and thinke as is contained in this Article To the fourth he did also beleeue the same After this aunswere he did also subscribe hys name to the sayd Articles Whereupon the Bishop drawing out of his bosome another confession subscribed wyth Tomkins owne hande and also that article that was the first day obiected against him caused the same to be openly read and then willed him to reuoke and deny his sayd opinions the which he vtterly refused to do and therfore was commanded to appeare before the Byshop againe in the same place at two of the clocke in the after noone The Bishop repeateth againe the confession of Thom. Tomkins wrytren before by the sayd Bishop of London and subscribed by the sayd Tomkins the 26. day Septemb. An. 1554. which is this I Thomas Tomkins of the Parish of Shordich in the Diocesse of London The first confession of Tomkins offered to B. Boner and now here agayne repeated The Masse full of superstition and Idolatry hauing confessed and declared openly heeretofore to Edmund Bishop of London mine Ordinarie that my beliefe hathe bene many yeares past and is at this present that the body of our Sauiour Iesus Christ is not truely and in very deede in the Sacrament of the aultare but onely in heauen and so in heauen that it can not nowe in deede be really and truely in the Sacramente of the altare And moreouer hauing likewise confessed and declared to my said Ordinary openly many times that although the church called the Catholicke Churche hathe allowed and doeth allowe the Masse and sacrifice made and done therein as a wholesome profitable a godly thing yet my beliefe hath ben many yeres past is at this present that the said Masse is full of superstition plaine idolatrie and vnprofitable for my soule so haue I called it many times and take it at this present Baptisme ought to be ministred in the vulgar tongue Hauing also likewise confessed and declared to my said Ordinarie that the Sacrament of Baptisme oughte to be onely in the vulgar tounge and not otherwise ministred and also without any such ceremonies as customably are vsed in the Latine church and otherwise not to be allowed Finally being many times and ofte called openly before my said Ordinarie and talked withall touching all my sayd confessions and declarations Tomkins constantly standeth to the truth oâ— the Gospel both by the saide mine Ordinarie diuers other learned men aswel his Chaplaines as other and counselled by all them to embrace the truthe and to recant mine errour in the premisses which they tolde me was plaine heresie and manifest errour do testifie and declare hereby that I do and wil continually stand to my saide confession declaration and beliefe in all the premisses euery part therof and in no wise recant or go froÌ„ any part of the same In witnesse wherof I haue subscribed passed this wryting the 26. day of Septemb. the yeare aforesayd By me Thomas Tomkyns aforesaid The names of them that sate vppon Thomas Tomkins at this Session were these Edmunde Boner The last appearance condemnation of Thomas Tomkins Martyr Iohn Fecknam Deane of Paules Iohn Harpsfield Archdeacon of London Iohn Morwen master of Art Thomas Morton parson of Fulham Tristram Swadell Thom. More Thomas Beckinsaw Iames Cline clearkes The last appearance of Tho. Tomkins before Boner and the Commissioners THe same daye and place at two of the clocke in the after noone he was the last time brought forth before the bishops of London Bath and Saint Dauids with others where hee was earnestly exhorted by the sayd Bishoppe of Bath to reuoke leaue off his opinions Unto whome he answeared My Lord I was borne brought vp in ignoraunce vntill nowe of late yeares And nowe I know the truthe wherein I will continue vnto the death Then Boner caused all his articles and confession to be again openly red and so in hys accustomed maner persuaded with hym to recant To whome hee finally sayde My Lord I can not see but that you would haue me to forsake the truth and to fall into errour and
Boner The order was taken in the Catholicke Churche that y e Latin tongue shuld serue through the whole world Latin seruice because that they should pray all generally together in one tongue and that to auoyd all contention and strife and to haue one vniuersall order through the whole worlde Haukes This did your Counsels of Rome conclude Boner Understande yee what the generall Councels of Rome ment Haukes In deede all your generall Councels of Rome be in Latin and I am an English man The generaâ—â— Counsells 〈◊〉 Rome therefore I haue nothing to do with them Chad. Ye are to blame being an vnlearned man to reproue all the Councels throughout all the whole world Haukes I reprooue them not but Paule rebuketh them saying If any man preach any other doctrine then that whiche I haue taught do you hold him accursed Chad. Hath any man preached any other doctrine to you Haukes Yea I haue bene taught an other Gospel since I came into this house Other doâ—â—trine taughâ— in the Church of Rome theâ— euer Paulâ— taught Chad. What Gospell haue ye bene taught Haukes Praying to Sayntes and to our Lady and trust in the Masse holy bread and holy water and in Idols Chad. He that teacheth you so teacheth not amisse Haukes Cursed be hee that teacheth me so for I will not trust him nor beleue him Boner You speake of Idols and yee knowe not what they meane Idoles Haukes God hath taught vs what they be for whatsoeuer is made grauen or deuised by mans hand contrarye to Gods word that same is an Idoll What say you to that Chad. What be those that ye are so offended withall Haukes The crosse of wood siluer copper or gold c. The Crosse. Boner What say ye to that Haukes I say it is an Idoll What say you to it Bone I say euery Idoll is an image Images but euery image is not an Idoll Haukes I say what difference is there betweene an Idol and an Image Boner If it be a false God an Image made of him Note here Boners deâ—finition of an Idoll that is an Idoll but if an Image be made of God himselfe it is no Idoll but an Image because he is a true God Haukes Lay your Image of your true God and of youre false God together and ye shall see the differeÌ„ce Haue not your Images feete and goe not eyes and see not eares heare not handes and feele not mouthes and speake not and euen so haue your Idols Chad. God forbid sayth S. Paule Note here how grosseâ—ly Chadsey vnderstandeth the wordes of S. Paule That I should reioyce in any thing els but in the Crosse of Christ Iesus Haukes Do ye vnderstand Paule so Doe ye vnderstand Paule Unto the which he aunswered me neuer a word Boner Where can wee haue a godlyer remeÌ„braunce when we ride by the way then to see the Crosse. Haukes If the Crosse were such profite vnto vs why did not Christes Disciples take it vp and set it on a pole and cary it in procession with Salue festa dies Chad. It was taken vp Haukes Who tooke it vp Helene as ye say for shee sent a peece of it to a place of Religion where I was with y e visiters when that house was suppressed and the peece of the holy crosse which the religious had in such estimatioÌ„ The peoplâ— seduced by false peeâ—â— of the holy Crosse. and had robbed many a soule committing idolatry to it was called for and when it was proued and all come to all it was but a peece of a lath couered ouer with copper double gilted as it had bene cleane gold Boner Fie fie I dare say thou slaunderest it Haukes I know it to be true do not beleue the coÌ„trary And thus did the Bishop the Doctour depart in a great fume Chadsay said vnto me as he was about to depart it is pitie y t thou shouldest liue or any such as thou art I answered in this case I desire not to liue but rather to die Chad. Ye dye boldly because ye would glory in your death as Ioane Butcher did Note therâ— discretely the spirite Chadsey Haukes What Ioan Butcher did I haue nothing to doe withall but I would my part might be to morow GOD make you in a better minde sayde they both so they departed and I went to the Porters lodge with my keeper The next day Doct. Chedsey preached in the Boshops Chappell did not begin his sermon vntill all the seruice was done and then came the porter for me and sayd my Lord would haue you come to the sermon and so I went to the chappell dore and stode without the dore Boner Is not this fellow come Haukes Yes I am here Boner Come in man Haukes No that I will not He called againe and aunswered I will come no nearer and so I stode at the dore Then said the Bishop go to your sermon Then Doctour Chadsey put the stole about his neck and caried the holy water sprinckle vnto the Bishop 〈…〉 not 〈◊〉 into 〈…〉 theame who blessed him and gaue him holye water and so hee went to his sermon The text that he entreated on was the xvi of Mathew Whome do men say that I the sonne of man am Peter sayd some say that thou art Helias some saye that thou art Iohn Baptist some say thou art one of the Prophetes But whom say ye that I am Then sayd Peter thou art Christ the sonne of the euerliuyng God Then left he the text there sayd Whose sinnes soeuer ye binde are bouÌ„d which authoritie sayd he is left to the heades of the Church as my Lord here is one and so vnto all the rest that be vnderneath him But the Church hath bene much kicked at sith the beginning yet kicke the heretickes spurne the heretickes neuer so much the church doth stand and florishe And then he went straight way to the sacrament and sayd his minde on it exalting it aboue the heauen as the most of theÌ„ doe and so returned to hys place agayne saying whose sinnes ye do remit are remitted and forgeuen Chadsey 〈◊〉 the 〈◊〉 and so he applyed it to the byshops priestes to forgeue sinnes and sayd all that be of the Churche will come and receiue the same And this he proued by S. Ioh. in the xi chapter saying that Christ came to rayse Lazarus which when he was risen was bound in bands then sayd Christ to them that were in authoritie who were his disciples go ye and lose him lose him you And this was y e effect of his Sermon applying all to them that they haue the same authoritie that christ spake of to his Apostles and so ended his sermon and they went to dinner An other communication betweene Thomas Haukes and the Byshop ANd after dinner I was called into the chappel where as were certayne of the Queenes seruaunts and other straungers
matrone dwelling in Manchester and to hys brethren and sisters and other of his frendes there OUr deare and sweete Sauioure Iesus Christ whose prisoner at this present praysed be his name therfore I am preserue and keepe you my good mother A letter of M. Bradford to his mother brethren and sisters wyth my brothers and sisters my Father Iohn Traues Thomas Sorrocold Laurence and Iames Bradshawe with theyr wiues and familyes c. now and for euer Amen I am at this present in prison sure enough for starring to confirme that I haue preached vnto you as I am ready I thanke God with my lyfe and bloud to seale the same if god vouch me worthy of that honor For good mother and brethren it is a most speciall benefite of God to suffer for his names sake and gospel as now I doe I hartily thanke him for it and am sure that with him I shal be partaker of his glory as Paule sayth If we suffer with hym we shall raygne with him Therfore be not faynt harted but rather reioyce 2. Tim. 2. at the least for my sake which now am in y e right and high way to heauen for by many afflictions we must enter into the kingdome of heauen Actes 14. Now will God make knowne his children When the winde doth not blow then can not a man know the wheate from y e chaffe but when the blast commeth then fleeth away the chaffe but the wheate remayneth and is so farre from being hurt that by the winde it is more clensed from the chaffe and knowne to be wheaâ—e Gold when it is cast into the fire is the more precious so are Gods children by the crosse of affliction God beginneth his iudgement with his owne house Alwayes God beginneth his iudgement at hys house Christ and the Apostles were in most miserie in the land of Iewry but yet the whole land smarted for it after so now Gods Children are first chastised in this worlde that they should not be damned with the world for surely great plagues of God hang ouer this Realme Ye all know there was neuer more knowledge of god and lesse godly liuing and true seruing of God It was counted a foolishe thing to serue God truely Complaynt of the Carnall and wicked lyfe among the Gospellers and earnest prayer was not past vpon Preaching was but a pastime The Communion was counted too common Fasting to subdue the fleshe was farre out of vse Almes was almost nothing Malice Couetousnes and vncleannes was coÌ„mon euery where with swearing dronkenes and idlenes God therfore nowe is come as you haue hearde mee preach and because he will not damne vs with the world he beginneth to punishe vs as me for my carnall liuinge For as for my preaching I am most certaine it is was Gods trueth and I trust to geue my life for it by Gods grace But because I loued not the Gospell truely but outwardly therefore doth he thus punish me nay rather in punishing blesseth me And in deede I thanke him more of this prison The cause why God first punisheth his in this world then of any Parlour yea then of anye pleasure that euer I had for in it I finde God my most sweet good God alwayes The flesh is punished first to admonish vs nowe hartily to liue as we professe secondlye to certifie the wicked of their iust damnation if they repent not Perchaunce you are weakened in that whiche I haue preached because God doth not defend it as you thinke but suffereth the popish doctrine to come agayne and preuayle but you must know good mother that God by this doth proue and try his children people whether they wil vnfaynedly and simply hang on him his worde God vseth to proue and try his children So dyd he w t the Israelites bringing theÌ„ into a Desert after theyr comming out of Egypt where I meane the wildernes was want of all thinges in comparison of that which they had in egipt Christ wheÌ„ he came into this world brought no worldly wealth nor quietnes with him but rather war The world sayth he shall reioyce but ye shall mourne weepe but your weeping shal be turned into ioy Iohn 16. and therefore happye are they that mourne and weep for they shal be comforted They are marked then with Gods marke in their foreheades and not with the beastes marke I meane the popes shauen â—rowne Of this place the Earle of Darby seemeth to take hold complayning that he curseth them that teacheth any false doctrine c. Page 1523. The Masse rebuketh no sinne nor shameth consciences as preaching doth who now with his shauelinges reioyce but woe vnto them for they shal be cast down they shal weep and mourne The rich glutton had here his ioye and Lazarus sorowe but afterwardes the time was chaunged The end of carnall ioy is sorrow Now let the whoremoÌ„ger ioy with the dronkarde swearer couetous malicious and blinde bussarde syr Iohn for the Masse will not byte them neither make them to blushe as preaching woulde Nowe may they doe what they will come deuils to the Churche and goe deuils home for no man must find fault And they are glad of this now haue they their hartes desire as the Sodomites had when Lothe was gone but what followed Forsooth when they cried peace al shal be wel then came Gods vengeance fire brymstone froÌ„ heauen and burnt vp euery mothers child euen so deare mother will it do to our papistes Wherefore feare God sticke to his word though all the world would swarue from it Dye you must once when or how The best death of all deathes is to dye for Gods sake can you not tell Dye therfore with Christ suffer for seruing him truely and after his word for sure may we be that of all deathes it is most to be desired to die for gods sake This is the most safe kynde of dying wee can not doubt but that wee shall goe to heauen if wee dye for hys names sake And that you shall dye for his names sake Gods word will warrant you if you sticke to that which God by me hath taught you You shal see that I speake as I thinke for by Gods grace I will drincke before you of this cup if I be put to it I doubt not but God wil geue me his grace strengthen me thereunto pray that he woulde and that I refuse it not I am at a poynt euen when my Lord God will to come to him Death nor life Prison nor pleasure I trust in God shal be able to seperate me from my Lorde God his Gospell In peace when no persecution was then were you content and glad to heare mee then did you beleue me and will you not do so nowe seeing I speake that which I trust by Gods grace if neede bee to verifie wyth my life Good mother I write before God to you as
this life Rom â— are not to bee compared to the ioyes of the lyfe prepared for you You knowe the way to heauen is not the wide way of the worlde Math. â— whiche windeth to the deuill but it is a strayte waye which fewe walke in For fewe liue Godlye in Christ Iesu 2. Tim â— 2. Cor. â— Math. â— fewe regarde the lyfe to come fewe remember the daye of iudgement few remember howe Christ will denye them before his father that do deny him here few consider that Christ will be ashamed of them in the last day whiche are ashamed of his truth and true seruice few cast their accountes what wil be layed to theyr charge in the day of vengeance few regard the condemnation of theyr owne consciences in doing that which inwardly they disalow few loue god better then theyr goodes But I trust yet you are of this fewe my dearely beloued I trust you be of that little flocke which shall enherite the kingdome of heaueÌ„ I trust you are the mourners and lamenters 〈◊〉 10. which shal be comforted with comfort whyche neuer shall be taken from you if you nowe repent your former euilles if nowe you striue agaynst the euilles that are in you if now you continue to call vpon God if nowe you defile not your bodyes with any Idolatrous seruice 〈◊〉 4. vsed in the Antichristian Churches if you molest not the good spirite of God which is geuen you as a gage of eternall redemption a counseller and Mayster to lead you into all trueth whiche good spirite I beseeche the Father of mercye to geue to vs all for his deare sonnes sake Iesus Christ our Lorde to whome I commend you all and to the worde of his grace Actes 10. which is able to helpe you all and saue you all that beleue it folow it and serue GOD therafter And of this I would ye were all certayne that all the heares of your heads are numbred Math. 10. Math. spanâ— 1. Psalm 1â—4 Psalm 31. Pet. 5. so that not one of them shall perishe neither shall any man or deuill be able to attempt any thing much lesse to do any thing to you or any of you before your heauenly father which loueth you most tenderly shall geue them leaue and when he hath geuen them leaue they shall go no further then he will nor keepe you in trouble any longer then he will Therefore cast on him all your care for he is carefull for you Onely study to please hym and to keepe your consciences cleane your bodyes pure from the Idolatrous seruice whiche nowe euery where is vsed and GOD will maruellouslye and mercifully defend and comfort you which thing he doe for his holy names sake in Christ our Lord. Amen * To his dearely beloued in Christ Erkinalde Rawlins and his wife GOd our deare and moste mercyfull Father thorough Christ be with you my good Brother and Sister as with his children for euer and in all thinges so guide you with his holy spirite the leader of his people as may bee to his glory and your owne euerlasting ioy and comfort in him Amen Because I haue oftentimes receiued from either of you comfort corporall for the which I beseeche the Lorde as to make me thankefull so to recompence you both now eternally I can not but goe about Lord help hereto for thy mercyes sake to write some thing for your comfort spiritually My dearely beloued looke not vppon these dayes and the afflictions of the same here with vs 〈◊〉 of 〈◊〉 to 〈◊〉 godly 〈◊〉 ioyfull the 〈…〉 simplye as they seeme vnto you that is as dismall dayes and dayes of Gods vengeaunce but rather as lucky dayes and dayes of Gods fatherlye kindenesse towardes you and suche as you be that is toward such as repent theyr sinnes and euill life paste and earnestly purpose to amende walking not after the will of the world and most part of men for the preseruation of theyr pelfe whiche will they nill they they shall leaue sooner or later and to whome or howe it shall be vsed they know not In deede to suche as walke in theyr wickednesse and winde on with the worlde this tyme is a tyme of wrath and vengeaunce and theyr beginning of sorrowe is but nowe because they contemne the Phisicke of theyr father whiche by this purging time and cleansing dayes would worke theyr weale whiche they will nor Clensing dayes and because they will not haue Gods blessing which both wayes he hath offered vnto them by prosperity and aduersity Gods 〈◊〉 not to 〈◊〉 refused therefore it shall be kepte farre enough from them As when the sicke man will no kinde of Phisicke at the handes of the Phisition he is lefte alone and so the malady encreaseth and destroyeth him at the length To such men in deed these dayes are and should be dolefull dayes dayes of woe and weeping because theyr damnation draweth nigh But vnto such as be penitent and are desirous to liue after the Lordes wil among whom I do not onely count you but as far as a man may iudge I know ye are vnto such I say 〈…〉 receaâ—ed with 〈◊〉 this time is and should be comfortable For first now your father chastiseth you and me for our sinnes for the which if he would haue destroyed vs then woulde hee haue letten vs alone and left vs to our selues in nothyng to take to hart his fatherly visitation which here it pleaseth him to worke presently because else where he wyll not remember our transgressions as Paule writeth He chastiseth vs in this world least with the world we should perishe Therefore my deare hartes call to minde your sinnes to lament them God punisheth not twise for one thing and to aske mercye for them in hys sight and withall vndoubtedly beleue to obteyne pardon and assured forgeuenesse of the same for twise the Lord punisheth not for one thing So that I saye first wee haue cause to reioyce for these dayes because our father suffereth vs not to lye in Iesabels bed sleeping in our owne sinnes and security but as mindefull on vs doth correct vs as his children Whereby we may be certayne that we be no bastardes but children for he chastiseth euery childe whom he receiueth Difference betweene bastards and children So that they which are not partakers of his chastising or that contemne it declare themselues to be bastardes and not children as I know ye are which as ye are chastised so do ye take it to hart accordingly And therefore be glad my deare hartes and folkes knowing certaynelye euen by these visitatioÌ„s of the Lord that ye are his deare elect children whose faultes your father doth visite with the rodde of correction but his mercy will he neuer take away from vs. Amen Secondly ye haue cause to reioyce for these dayes because they are dayes of triall wherein not onely ye your selues but also the worlde shall
viam tuam spera c. Sperantem in Domino misericordia circundabit i. That which remayneth I commit to my Lord God and I trust in him that he will doe according to this Cast thy care on the Lord. c Cast all your care vpon him c. Reueale vnto the Lord thy way and trust c. Who that trusteth in the Lord mercy shall compasse him about I didde not nor do not knowe but by your Letters quod cras wee shall come coram nobis Mine owne heart stick still to dabitur vobis Fidelis enim est Dominus dabit in tentatione euentum quo possumus sufferre Nouit Dominus pios é tentatione â—ripere c. O vtinam pius ego essem Nouit Dominus in die tribulationis sperantes in se. c. i. It shall be geuen you c. For the Lorde is faythfull He will in tentation make away that ye may be able to beare it The Lord knoweth how to rid out of tentation the godly c. O woulde God I were godly The Lord knoweth howe to deliuer out of tentation suche as trust in him c. I canne noâ— thinke that they will offer any kinde of indifferent or meane conditioÌ„s for if we wil not adorare bestiaÌ„ we neuer shal be deliuered but agaynst theyr will thinke I God our father gracious Lord make perfecte the good he hath begunne in vs. Faciet miâ—â—â—ter charissime frater quem in intimis visceribus habeo ad conuiueÌ„dum commoriendum O si tecum essem Hee will doe it my brother my deare brother whom I haue in my inward bowels to liue and dye with O if I were with you Pray for me mine owne hart roote in the Lord. For euer your owne Iohn Bradford ¶ An other Letter to Mayster Laurence Saunders GOds sweete peace in Christ be with you my good brother in the Lord Iesus and with al your concaptiues Amen I was letted this morning from musing on that whiche I was purposed to haue thought on by reason of you agaynst whome I saw my selfe guilty of negligence euen in this poynt that I would not write I should say that I had not written vnto you as yet therefore out of hande in maner I prepared my selfe to purge my selfe hereof not that I will go about to excuse my faulte for that were more to loade me but by asking both GOD and you pardon to get it no more layed to my charge Now then as I was thus purposing and partly doyng commeth there one with a letter from you for the which as I haue cause to thanke GOD and you howbeit not so that you should thinke I geue not the whole to God so I see my selfe more blame worthy for this long holding my peace Howbeit good brother in this I haue geuen a demonstration to you to behold my negligence in all other thinges and especially in praying for you M. Bradford 〈…〉 and for the Churche of GOD which for my sinnes and hypocrisy hypocrisye in deede euen in this writing GOD deliuer me â—rom it haue deserued to be punished Iust is God for we haue deserued all kindes of plagues at his handes but yet mercifull is he that will on thys wyse chastise vs wyth this world ne cum mundo condemnemur i. That we should not be condemned with the worlde He might otherwyse haue punished vs I meane he might haue for other causes cast vs in prison me especially then for his Gospell and wordes sake Praysed therefore be his name whiche voucheth vs worthye this honour Ah good GOD forgeue vs our sinnes and worke by this thy fatherly correction on vs on me especially affectually to loue thee and thy Christ and with ioyfulnesse vnto the end to carry thy Crosse through thicke and thinne Alwayes set before our eyes not this gallowes on earth if we will sticke to thee but the gallowes in Hell if wee denye thee and swarue from that we haue professed Ah good Brother if I could alwaies haue GOD his Maiestye mercy heauen hell c. before mine eyes then should I obdurare as Paul writeth of Moses Heb. 11. Obdurauit inquit perinde quasi vidisset eum qui est inuisibilis i. He endured sayth he as he that saw him which is inuisible Pray for me as I know you doe and geue thankes also for In Domino spero 〈◊〉 22. non nutabo Si ambulauero per vallem vmbrae mortis non timâ—bo quia tu Domine mecum es c. Amen i. In the Lord I trust I shall not wauer If I walk by the valley of the shadowe of death I will not feare for thou art with me O Lorde I thinke we shall be shortly called forth for now legem habent secundum legem c. otherwise will they not reason with vs and I thinke theyr shootanker will be to haue vs to subscribe The which thing if we doe though with this condition so farre as the thing subscribed to repugneth not agaynst Gods worde yet thys will be offensiue Therefore let vs vadere planè and so sanè I meane let vs all confesse that we are no chaungelings but reipsa are the same we were in religion and therefore can not subscribe except we wil dissemble both with God our selues and the world Haec tibi scribo frater mi charissime in Domino Iam legam tuam EpistolaÌ„ i. These things I write to you deare brother in the Lord. Now I will read your Epistle 1. Iohn 13. Ah brother that I had practicam tecum scientiam in vite illa quam pingis roga Dominum vt ita verè sentiam Amen i. The practical vnderstanding with you in that vine whiche you describe Pray the Lorde that I may so thinke in deed God make me thankefull for you Salutant te omnes concaptiui gratias Domino pro te agunâ— idem tu facies pro nobis ores vt c. i. All our felow prisoners salute you geue thankes to God for you The same do you for vs pray that c. Your brother in the Lord Iesus to liue and dye with you Iohn Bradford ¶ To my deare Fathers D. Cranmer D. Ridley and D. Latimer IEsus Emanuell My deare fathers in the Lord I beseech GOD our sweete Father through Christ An other letter of M. Bradford to D. Cranmer D. Ridley and D. Latimer to make perfect the good hee hath begunne in vs all Amen I had thought that euery of your staues had stande nexte the dore but now it is otherwise perceiued Our deare Brother Rogers hath broken the I se valiauntly and as this day I thinke or to morow at the vttermost harty Hooper sincere Saunders and trusty Taylour end theyr course and receiue theyr crowne The nexte am I whiche hourely looke for the porter to open me the gates after them to enter into the desired rest GOD forgeue me mine vnthankefulnesse for this exceeding great mercy that amongest
he traineth his souldiers to geue a fierce onset on vowarde of Gods battaile You see how he hath receyued power of God to molest Gods children and to beginne at hys house By reason whereof consider two thinges one the cause on our behalfe the other what will be the sequele on straungers For the first if we be not blind we can not but wel see that our sinnes are the cause of all this miserie 2. Thinges to be considered in the persecution of gods people our sinnes I say which I would that euery one of vs would applye to our selues after the example of Ionas and Dauid turning ouer the wallet that other mens offences myght lie behinde and our owne before Not that I woulde excuse other men whyche exteriourly haue walked muche more grossely then manye of you haue done but that I woulde prouoke you all as my selfe to more hearty repentance and prayer Let vs more and more encrease to knowe and lament our doubting of God of his presence power anger mercy c. Let vs better feele and hate our self loue securitie negligence vnthankfulnes vnbelief impacience c. and then doubtlesse the crosse shall be lesse careful yea it shal be comfortable and Christ moste deare and pleasaunt death then shal be desired Earnest repentance maketh the Crosse more pleasaunt as the dispatcher of vs ouâ— of al miserie and entrance into eternall felicitie and ioye vnspeakeable the whych is so much the more longed for by howe muche we feele in dede the serpents bits wherwith he woundeth our heeles that is our outward Adam and senses If we had I say a liuely and true feeling of his poyson we could not but as reioyce ouer oure captaine y t hath bruised hys head Coloss. 1. so be desirous to followe his example that is to geue our liues with him and for him and so to fill vp his passions that he might conquere and ouercome in vs and by vs to his glory and comfort of his children If Gods iudgementes be so sharpe to his children what will it be to his enemyes Nowe the seconde I meane the sequele or that whych will folowe on the straungers my dearely beloued let vs well looke vpon For if so be that God iustly doe thus geue to sathan and his seede to vexe and molest Christe and hys penitent people Oh what and how iustly may he and wil he geue to Sathan to intreate the rechlesse and impenitent sinners If iudgement beginne thus at Gods house what will followe on them that be wythout if they repent not Certainely for them is reserued the dregs of Gods cuppe that is brimstone fire and tempest intollerable Now are they vnwillinge to drinke of Gods cuppe of afflictions which he offereth commoÌ„ with his sonne Christ our Lord Math. 8. least they shoulde lose their pigges with the Gergelites They are vnwilling to come into the waye that bryngeth to heauen The doinges wayes of the wicked described and what is the end thereof euen afflictions they in their hearts crie Let vs cast his yoke from vs they walke two wayes that is they seeke to serue God Mammon which is vnpossible they will not come nigh the straight way that bringeth to life they open their eyes to beholde present things onely they iudge of Religion after reason and not after Gods word they folowe the more part and not the better they professe God wyth their mouthes but in their hearts they denye him or els they would sanctifie him by seruing hym more then men they parte stake with God which woulde haue all geuing part to the world to the Romish rout and Antichristian Idolatrie now set abroad amongst vs publikely they will haue Christ but none of his crosse which will not be they will be counted to liue godly in Christ but yet they wil suffer no persecution they loue this world wherthrough the loue of God is driuen foorth of them they sauour of those things that be of menne and not that bee of God Summa they loue God in theyr lippes but in theyr hearts yea and in their deedes deny hym as well by not repenting their euils past as by continuing in euill stil by doing as the world the flesh and the deuil willeth and yet still perchaunce they will pray or rather prate Thy will be done in earth which is generallye that euery one shoulde take vp his crosse and follow Christe But thys is a harde saying who is able to abide it Therefore Christ must be praied to depart least al their pigges be drowned The deuill shall haue his dwelling againe in themselues rather then in their pigges and therefore to the Deuill shall they go and dwel with him in eternall perdition and damnation euen in hell fire a torment endlesse and aboue all cogitations incomprehensible if they repent not Wherefore by them my dearely beloued be admonyshed to remember your profession howe that in Baptisme you made a solempne vowe to forsake the Deuill the world c. You promised to fight vnder Christes standard You learned Christes Crosse afore you begunne wyth A. B. C. Goe to then pay your vowe to the Lorde fighte lyke mende and valiant menne vnder Christes standarde take vp your Crosse and follow your maister as your brethren M. Hoper He doth embolden them to take vp Christes Crosse and to follow him Rogers Tailor and Sanders haue done and as nowe your brethren M. Cranmer Latimer Ridley Farrar Bradford Haukes c. be ready to doe The Ise is broken before you therefore be not afraide but be content to die for the Lorde You haue no cause to wauer or doubt of the doctrine thus declared by the bloud of the pastours Remember that Christ sayeth He that will saue his life shall lose it And what should it profite you to winne the whole worlde muche lesse a little quietnesse your goodes c. and to lose your owne soules Render to the Lord that he hath lent you by such meanes as he would haue you render it and not as you would Forget not Christes disciples must deny themselues as well concerning their will as concerning their wisdome Haue in mind that as it is no small mercy to beleeue in the Lorde Blessed be they that dye in the Lord but more â—â—â—ssed be they that dye for the Lord. so it is no small kindnesse of God towardes you to suffer any thing much more deathe for the Lorde If they be blessed that die in the Lord howe shall they be that die for the Lorde Oh what a blessing is it to haue death due for our sinnes diuerted into a demonstration and testification of the Lordes trueth The end riches 〈◊〉 follow 〈◊〉 Crossâ— Oh that we had a little of Moises faith to looke vppon the ende of the Crosse to looke vpon the rewarde to see continually wyth Christe and hys people greater richesse then the richesse of Egypt Oh let vs pray that God would
and plagues behoâ—d hys iudgements where through learne to feare hym Beware of sinne as the serpent of the soule which spoileth vs of all our oâ— nature and seemely apparel in Gods sight Let Christ crucified be your booke to study on and that both night and day Marke your vocation and be diligent in the workes thereof Vse harty earnest prayer and that in spirit In all thyngs geue thanks to God our father through Christ. Labour to haue here lyfe euerlastyng begun in you for els it will not be elsewhere enioyed Set Gods iudgement often before your eyes that nowe examinyng your selfe you may make diligent sute and obtaine neuer to come into iudgement Vncouer your euils to God that he may couer theÌ„ Beware of this Antichristian trash defile not your selfe in soule or body therewith but accomplish holynes in the feare of God beare no yoke with vnbeleeuers Looke for the commyng of the Lord which is at hand by earnest prayer and godly 〈…〉 it God our father accomplish his good worke in you Amâ— Commend me to my good mother maistres Wilkinson to my very deare sister maistresse Warcuppe I shall daily commend you all to God and I pray you do the lyke for me Iohn Bradford ¶ To a friend of his instructing hym how he should aunswer his aduersaries MY good brother our mercifull God and deare Father through christ opeÌ„ your eyes effectually to see An other letter 〈◊〉 Bradfâ—â—â— his friâ—â—â— with iâ—â—structiâ—â— how â—â—â—swere 〈◊〉 aduersâ—â—â—â—â— your heart ardently to desire the euerlasting ioy which he hath prepared for his slaughter sheep that is for such as shrink not from his truth for any such stormes sake Amen When you shall come before the Magistrates to geue an aunswer of the hope which is in you do it with all reuerence and simplicity And because you may be somthing afrayd by the power of the Maiestrates cruelty which they will threaten against you I would you set before you the good father Moses to follow his example Exampâ—â— Moyses â—â—â—swering â—â—â—fore king Pharao for hee set the inuisible God before his eyes of fayth and with them looked vpon God and his glorious Maiestie and power as with his corporal eies he saw Pharao and all his fearefull terrors So doe you my dearely beloued let your inward eies geue such light vnto you that as you know you arâ— before the magistrates so and much more you they also are present before the face of God which will geue such wisedome to you fearing him and seeking his prayse as the enemies shall wonder at and further he will so order their harts and doyngs that they shall will they â—ill they serue Gods prouidence towards you which you can not auoyd though you would as shall be most to his glory and your euerlasting comfort Therefore my good brother let your whole study bee onely to please God put hym alwayes before your eies for he is on your right hand lest you should be mooued he is faithfull and neuer will suffer you to be tempted aboue that hee will make you able to beare Yea euery haire of your hed he hath numbred so that one of them shal not perish without his good will which cannot be but bee good vnto you in that he is become your father through Christ and therfore as he hath geuen you to beleue in hym God increase this beliefe in vs all so doth hee now graciously geue vnto you to suffer for his names sake the which you ought with all thankefulnesse to receiue in that you are made worthy to drinke of the self same cup which not only the very sonnes of God haue dronke of before you but euen the very natural sonne of God himself hath brought you good lucke Oh he of his mercy make vs thankefull to pledge him agayne Amen Because the chiefest matter they will trouble you and go about to deceiue you withall is the Sacrament not of Christes body and bloud but of the aulter as they call it thereby destroieng the Sacrament which Christ instituted I would you noted these two things First that the Sacrament of the aulter which the Priest offereth in the Masse and eateth priuately with himselfe is not the Sacrament of Christes body add bloud instituted by him as Christes institution plainely written and set foorth in the scriptures beyng compared to their vsing of it playnely doth declare Againe if they talke with you of Christes Sacrament instituted by him whether it be Christes body or no aunswer them that as to the eyes of your reason to your tast and corporall senses it is bread and wyne and therfore the Scripture calleth it after the consecration so eueÌ„ so to the eyes taste and senses of your faith which ascendeth to the right hand of God in heauen where Christ sitteth it is in very deed Christs body and bloud which spiritually your soule feedeth on to euerlasting life in faith and by faith eueÌ„ as your body presently feedeth on the sacramentall bread and sacramentall wyne By this meanes as you shall not allow transubstantiation nor none of their popish opinions so shal you declare the Sacrament to be a matter of faith and not of reason as the Papistes make it For they deny Gods omnipotencie in that they say Christ is not there if bread bee there but fayth looketh on the omnipotencie of God ioined with this promise and doubteth not but that Christ is able to geue that he promiseth vs spiritually by fayth the bread still remaining in substaÌ„ce as wel as if the substance of bread were takeÌ„ away for Christ saith not in any place this is no bread But of this geare God shal instruct you if you hang on his promise and pray for the power wisdome of his spirit which vnâ—oubtedly as you are bounde to looke for praying for it so he hath bound himselfe by his promise to geue it the which thing graunt vnto vs both and to all his people for his names sake thorough Christ our Lord Amen Iohn Bradford ¶ To certaine godly men whome he exhorteth to bee pacient vnder the crosse and constant in the true doctrine which they had professed MY dearely beloued in the Lord as in him I wish you well to fare so I pray God I and you may continue in his true seruice that perpetually we may enioy the same welfare as here in hope so in heauen in deed and eternally You know this world is not your home but a pilgrimage place wherein God trieth hys children and therfore as it knoweth you not nor can know you so I trust you know not it that is you allow it not nor in any poynt will seeme so to doe although by many you be occasioned thereto For this hote sunne which now shineth burneth so sore that the corne which is sowen vppon sande and stony ground beginneth to wither that is many which before tymes were taken for harty
see thy booke and I tooke him a Latine Testament Baker Will ye go to the Church and obey and followe the queenes procedings and do as an honest man should do Bland I trust in God to do no otherwise but as an honest man should do Baker Will ye do as I sayd Bland Will it please your maystership to geue me leaue to aske you a question A question propounded to Syr Iohn Bakeâ— Baker Yea. Bland Syr may a man doe any thing that his conscience is not satisfied in to be good Baker Away away and threwe downe the Booke and sayd It is no Testament And I sayd Yes And mayster Webbe tooke it vp and sayde vnto me maruellous gently mayster Bland I knewe you when ye were not of this opinion I would to God ye would reforme your self with better wordes then I will write And I sayde If ye haue known me of an other opinion then I am of now it was for lacke of knowledge Baker Yea sayest thou so by S. Mary and thou hold thee there I wil geue sixe fagots to burne thee withall or thou shouldest be vnburned Hasty iudgemeÌ„t of a Iustyce Hence knaue hence And so were we repriued into our place agayne within the Barre And at night when iudgement of felons and all was done we were called M. Bland and his fellowes sent to the Ordinary by Syr Iohn Baker and the Iudge sayd to the Gaoler Take theÌ„ with you and deliuer them to the Ordinary if they wyll not be reformed let them be deliuered to vs againe they shall haue iudgement execution And one of our company sayd My Lord if we be killed at your hands for Christes sake we shall liue with him for euer * An other appearaunce of M. Bland in the Spirituall Court THen came we to the Castle of Caunterbury there we remayned till the second day of march at which day we were brought into the Chapterhouse of Crechurch where were set the Suffragane of Canterbury M. Bland brought agayne to the castle of Canterbury Thâ— B. of Douer M. Collins M. Milles with others mayster Collins mayster Mylles with other and then went to them mayster Oxenden mayster Petit and mayster Webbe maister Hardes Iustices And wheÌ„ I was called mayster Webbe sayd Here we present this man vnto you as one vehemently suspect of heresy Bland And I sayde Mayster Webbe ye haue no cause to suspect me of heresye I haue bene a prisoner this whole yere and no matter proued agaynst me I pray you wherfore I bene so long kept in prison Webbe Leaue your arrogant asking of questions aunswere to that that is layd to your charge Bland I do so for I say you haue no cause to suspect me of heresy The aunsweres of M. Bland first to the Iustices Webbe Yes ye denyed to Sir Iohn Baker to be conformable to the Queenes proceedinges Bland Is it a iust cause to suspect me of heresy for asking a question with leaue So we had moe wordes there then I well remember Then stood vp mayster Petit and sayd Ye were cast in to prison because ye fled away from your Ordinary Bland Then haue I had wrong For I neuer fled nor disobeyed mine Ordinary nor did any thing contrary to the law Let theÌ„ now say of I did but they sayd nothing And when I saw they held theyr peace I sayd M. Commissary haue you bene y e cause of this mine imprisoÌ„meÌ„t No quoth he ye know that when ye went from me ye were appointed to appeare the friday after the Sessions Here I was suffered to speake no more but shut vp in a corner tyll my companions were likewise presented and then wee were sent to Westgate into Prison and were put in seueral close holdes that neuer one of vs could speake to an other nor no maÌ„ was permitted to come to vs. We were foure times at this appearaunce Cornewall a Tanner dispatched in secret prison But one they dispatched by what meanes I can not tell whose name was Cornewall a Tanner And thus hytherto passed the talke betweene Blande and the Iustices and certayne Gentlemen of the shyre Now foloweth the order of the reasoning betwene hym the Clergy men before whome he was exmained But for as much as the chiefest doer and Iudge against him was the B. of Douer or Suffragan of Caunterbury called D. Richard Thornton to the intent it may appere what litle trueth or constancye is in these catholicke persecuters I thought here to exhibite by the way a certayne popish letter written of a papist vnto him Wherin is declared what a gospeller the sayd Rich. Thornton was in K. Ed. time which now turning with the world sheweth himselfe such a bitter persecuter agaynst Gods seruants in Q. Maryes tyme. The copy of this letter here foloweth * A copy of a popish letter written to the Byshop of Douer by one Thomas Goldwell a priest declaring what a professour he was in king Edwardes tyme. RIght reuerende and my good Lorde after my hartye thankes for your good chere at my last being with your Lordship this shal be to certify you that as soone as I arriued with my Lords Grace I gaue him your letters but I had muche woorke to obteyne any thing of him for you He meaneth of the ariuall of Cardinall Poole For there hath bene geuen very euill informations of you and it hath bene sayd that you haue concurred with al maner of euill proceedinges the which hath these yeares past bene in England as wel agaynst the holy sacrament of the aultar and agaynst the supreme authority of Christs vicar in earth Thornâ—â— B. of 〈◊〉 a greaâ— agaynâ—â— Pope 〈◊〉 Sacramâ—â—â— of the 〈◊〉 in king 〈◊〉 as with the vse of the abhominable late Communion and with the mariage of priestes as well religious as secular and that you haue geuen orders to I can not tell how many base vnlearned euill disposed people by reason of the which they haue taken vpon them to preach and to doe much hurt in Kent So that menne thinke that yet if any new mutation the which God forbydde should chauÌ„ce you woulde be as ready to chaunge as any other And in deed it maketh me to feare the same by reason that notwithstaÌ„ding it hath pleased almighty God to prouide y t your absolution was sent vnto you not looking I dare say for any such thing of all manner of matters past yet your Lordship more regarding y e vanity of the world theÌ„ the offeÌ„ce of God the which he onely knoweth how much it greeues me for the due loue I beare vnto you presumed to sing Masse in Pontificalibus the holy dayes immediatelie folowing and also to ministrate to childreÌ„ the sacrament of Confirmation because that one beyng a meÌ„ber of the Deuill did somewhat comfort you so to do Oh my Lord what honour should it haue bene both to God and your selfe and also edefication to all
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
whole world and doeth contrary to all that euer Christ ordained or commaunded What sayde they if he do all things after Gods ordinance and cōmandement should he then be his vicare Then saide he wold I beleue hym to be a good bishop at Rome ouer hys owne Diocesse and to haue no further power And if it pleased God I would euery bishop did this in their diocesse What inconuenience followeth that al Bishops should be ruled by man then should we liue a peaceable life in the Church of Christ and there should be no such seditions therein If euery Bishop would seke no further power then ouer his owne diocesse it were a goodly thing Nowe because all are subiecte to one all must doe and cōsent to al wickednes as he doth or be none of his This is the cause of greate Superstition in euerye kyngdome And what Bishoppe soeuer he be that preacheth the Gospel mainteyneth the truth is a true Bishop of y e church And doth not sayd they our holye father the pope mayntaine the Gospell Yes sayd he I thinke he doth read it peraduenture beleue it so do you also but neitheir he nor you do fixe the anker of your saluatiō therin Besides that ye beare such a good wil to it that ye keepe it close that no man may reade it but your selues when you preach god knoweth how you handle it in somuch that the people of Christ knoweth no Gospel wel neare but the popes Gospel so the blynd leade the blind both fall into y e pit In the true Gospell of Christ confidence is none but onely in your popish traditions and phantasticall inuentions Thē said a black Fryer to him God knoweth a blockhead doe we not preach the Gospell dayly The Popes gospell Benet weary of the Fryers talke Yes sayde he but what preaching of the Gospell is that when therwyth ye extoll superstitious thinges and make vs beleue y t we haue redemption through pardons and buls of Rome à poena culpa as ye terme it and by the merites of your orders ye make many brethren and sisters ye take yearly money of them ye bury them in your coates and in shrift ye beguile them yea and do a thousand superstitious thinges more a man may be weary to speake of them I see sayd the Fryer that thou art a damned wretche I will haue no more talke with thee Then stept to hym a gray fryer a doctor God knoweth of small intelligence layd before hym great and many daungers I take God to record sayd Benet my lyfe is not deare to me I am content to depart from it for I am weary of it seing your detestable doings to y e vtter destructiō of gods flock for my part I can no longer forbeare I had rather by death which I know is not far of depart this life y t I may no longer be partaker of your detestable idolatries superstitions or be subiect to Antichrist your pope Our pope said the Fryer is the vicar of God our waies are the wayes of God I pray you sayd Benet depart frō me tell not me of your wayes He is onely my way which saith I am the way the truth and the life In hys way will I walke his doinges shall be my example not yours nor your false popes His truth will I embrace not the lyes and falshood of you and your Pope His euerlasting life wil I seeke y e true reward of all faithful people Away frō me I pray you Uexe my soule no lōger ye shall not preuayle There is no good exāple in you no truth in you no lyfe to be hoped for at your hands Ye are all more vaine then vanitie it selfe If I should heare folowe you this day euerlasting death should hang ouer me a iust rewarde for all them that loue the life of thys worlde Away from me your company liketh me not Thus a whole weeke nighte and day was Benet applied of these and such other hypocrites It were an infinite matter to declare all things done saide to him in the time of his imprisonment and y e hate of the people y t time by meanes of ignorance Tho. Benet pacient cōstant was hote against him notwithstanding they could neuer mooue his patience He aunsweared to euery matter soberly and that more by the aid of Gods spirite then by any worldly studie I thinke he was at the least 50. yeres olde Being in prison his wife prouided sustenance for him when shee lamented he comforted her and gaue her many good and godly exhortatiōs and prayd her to mooue him nothing to apply vnto his aduersaries Thus when these godly Canons priestes wyth the monkes friers had done what they could and perceiued y t he would by no meanes relent Sentence read against Tho. Benet Tho. Benet deliuered to the secular power then they proceding vnto iudgement drewe out their bloudy sentence against hym condemning him as the maner is to be burned Whyche being done and the wryt which they had procured De comburendo being brought from London they deliuered hym the 15. of Ianuary 1531. vnto sir Tho. Denis Knyght then sherife of Deuonsh to be burned The milde martyr reioycing his ende to approche so neare as the sheepe before the shearer yelded himselfe w tall humblenes to abide and suffer the crosse of persecution And being brought to his execution in a place called Linerie dole without Exeter hee made his most humble confession and praier vnto almighty God and requested all the people to do the like for him whom he exhorted with such grauitie and sobriety wyth suche a pithie oration to seeke the true honouring of God Tho. Benet brought to the place of execution and y e true knowledge of him as also to leaue the deuises fantasies and imaginations of mans inuentions that all the hearers and beholders of him were astonied in great admiration In so much that the moste part of the people as also the Scribe who wrote the sentence of condemnation against him did pronounce and confesse that hee was Gods seruaunt and a good man The burning of Thomas Benet To whom the sayde Thomas Benet wyth an humble and a meeke spirite most patiently answeared Alas Syr trouble me not And holding vp his handes sayde Pater ignosce illis Whereuppon the Gentlemen caused the woode and furses to be set a fire The constāt ende and Martirdome of Tho. Benet and therewith this godly manne lifted vp his eyes and hands to heauen saying O Domine recipe spiritum meum and so continuing in his prayers did neuer stirre nor striue but most patiently abode the cruelty of the fire vntil his life was ended For the which the Lord God be praised and send vs his grace and blessing that at the latter day we may with hym enioy the blesse and ioye prouided and prepared for the elect children of