Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	place_n	rome_n	2,559	5	6.7604	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19465	Certain most godly, fruitful, and comfortable letters of such true saintes and holy martyrs of God, as in the late bloodye persecution here within this realme, gaue their lyues for the defence of Christes holy gospel written in the tyme of their affliction and cruell imprysonment.	Coverdale, Miles, 1488-1568.; Bradford, John, 1510?-1555, Exhortacion to the carienge of Chrystes crosse. Selections.; Cranmer, Thomas, 1489-1556. Copy of certain lettres sent to the Quene, and also to doctour Martin and doctour Storye. Selections.; Hooper, John, d. 1555. Soveraigne cordial for a Christian conscience.; Hooper, John, d. 1555. Whether Christian faith maye be kepte secret in the heart, without confession therof openly to the worlde as occasion shal serve.; Ridley, Nicholas, 1500?-1555. Frendly farewel.	1564 (1564)	STC 5886; ESTC S108888	571,783	726

to God alone Moreouer themperial lawes customes of this realme the king in his Coronatiō The oth of the king Iustices the duty of subiectes al Iustices whē they receaue theyr offices be sworne and all the whole realme is bound to defend and maintayn But contrary hereunto the Pope by his authority maketh voyde and commaundeth to blot out of our bokes all lawes and customes beyng repugnāt to hys lawes and declareth accursed all rulers and gouernours all the makers wryters and executors of such lawes or customes as it appeareth by many of the Popes lawes wherof one or two I shall rehearse In the decrees distin .x. is written thus Cōstitutione contra canones decreta praesulū Romanorum vel bonos mores nullius sunt momenti That is The constitutions or statutes enacted against the Canons and decrees of the bishops of Rome or their good customes are of none effect Also Extra de sententia excommunicationis nouerit Excommunicamus omnes haereticos vtriusque sexus quocūque nomine censeantur fautores receptatores defensores eorum nec non qui de caetero seruari fecerint statuta edita consuetudines contra ecclesiae libertatem nisi ea de capitularibus suis intra duos menses post huiusmodi publicationem sententiae fecerint amoueri Item excommunicamus statutarios scriptores statutorum ipsorum nec non potestates consules rectores consiliarios locorum vbi de caetero huiusmodi statuta consuetudines editae fuerint vel seruatae nec non illos qui secundū ea praesumpserint iudicare vel in publicam formā scribere iudicata That is to say we excōmunicate al heretikes of both sexes what name soeuer they be called by and their fauourers receptours and defendours and also them that shall hereafter cause to be obserued statutes and customes made against the liberty of the church except thei cause the same to be put out of their bokes or records within two monethes after the publication of thys sentēce Also we excommunicate the statute makers and writers of those statutes also the potestates consuls gouernours counsailours of places where suche statutes and customes shall bee made or kepte and also those that shall presume to geue iudgement according to them or put in to publyke forme of writing the matters so iudged Now by these lawes if the bishop of Romes authority which he claimeth by God be lawfull al your graces lawes and customes of your Realme being contrarye to the popes lawes be naught and aswell your maiesty as your iudges iustices and all other executours of the same stand accursed among heretickes which God forbid And yet this curse can neuer be anoyded if the Pope haue such power as he claimeth vntill such times as the lawes and customes of this realm The Popes lawes the lawes of England are contrary being contrary to his lawes be taken away and blotted out of the law bokes And although ther be many lawes of this Realme contrary to the lawes of Rome yet I named but a few as to conuict a clarke before any temporall iudge of this Realme for debte felony murther or for any other crime which clarks by the Pops lawes be so exempte frō the kings lawes that they can be no where sued but before theyr Ordinary Also the pope by his lawes may geue al bishoprikes benefices spirituall which by the lawes of this realme can be geuē but only by the kings other patrones of the same except they fal into the lapse By the popes lawes ius patronatus shal be sued onlye before the ecclesiastical iudge but by the lawes of this realme it shal be sued before the temporal Iudge and to be shorte the lawes of this Realme do agre with the Popes lawes like fire and water And yet the kings of this Realme haue prouided for theyr lawes by the premunire so that if anye man haue let the excecution of the lawes of this Realme by any authority from the sea of Rome he falleth into the premunire But to mete with this the popes haue prouided for theyr lawes by cursinge For who so euer letteth the Popes lawes to haue full course within this realme by the Popes power standeth accursed So that the Popes power treadeth all the lawes and customes of this Realme vnder his fete cursing al that execute them vntil such time as they geue place vnto his lawes But it may be said that notwithstanding all the popes decrees yet we do execute still the lawes and customes of this Realme Nay not all quietlye without interuption of the pope And where wee do execute them yet we do it vniustly if the popes power be of force and for the same we stande excommunicate and shal do vntill we leaue the execution of our owne lawes customes Thu●●o ●e be well reconciled to Rome allowing such authority 〈◊〉 ●hy the Realme standeth accursed before God if the p● 〈◊〉 ●ue any such autority These things 〈◊〉 ●uppose were not fully opened in the parliament house whē the popes authority was receiued agayn within this Realme for if they had I doe not beleue that either the king or Quenes maiestye or the nobles of this Realme or the commons of the same woulde euer haue consented to receaue againe suche a forraine autoritye so iniurious hurtefull and preiudiciall aswell to the crowne as to the lawes and customes and state of this realme as wherby they muste needes acknowledge themselues to be accursed But none could open this matter wel but the clergy and that such of them as had red the popes lawes whereby the pope hath made himself as it were a God These seeke to maintain the pope whome they desired to haue their chief head to the intent they might haue as it were a kingdom lawes wythin thēselues distinct from the lawes of the crowne and wherwyth the crowne maye not meddle and so beinge exempted from the lawes of the crowne mighte liue in thys realme lyke Lordes and kinges wythout dammage or fear of any man The papists to set vp a kingdom of theyr own dissēble the knowne truth and are false to the crowne so that they please theyr hyghe and supreame heade at Rome For thys consyderation I weene some that knewe the truthe helde theyr peace at the Parliamente where as if they had done theyr duetyes to the crown and whole realme they should haue opened theyr mouthes declared the truth shewed the perils dangers that myght ensue to the crowne realme And if I should agre to allow suche autoritye within thys realme wherby I must needes confesse that your most gratious hyghenes and also youre Realme shoulde euer continue accursed vntyl you shall cease from the execution of youre owne Lawes and customes of youre realme I coulde not thyncke my selfe true eyther to youre highnes or to thys my naturall countrye knowyng that I do know Ignoraunce I know may excuse

the said wyll and both he and his priuy counsell also enformed me that the Iudges his learned counsell sayde that the acte of entayling the crowne made by his Father coulde not be preiudiciall to him but that he being in possessiō of the crowne might make his wil therof this semed very straung vnto me but being the sentence of the Iudges and other his learned counsell in the lawes of this realme as both he and his Counsel informed me me thoughte it became not me beyng vnlearned in the law to stād against my prince therin so at lēgth I was required by the kinges maiesty him self to set to my hād to his wil saying that he trusted that I alone would not be more repugnāt to his wil thā the rest of the coūsel were which words surely greued my harte very sore and so I graunted him to subscribe his will and to follow the same whiche when I had set my hande vnto I did it vnfainedly and withoute dissimulation For the which I submit my selfe most humbly vnto your maiesty acknowledging mine offence wyth most greuous and sorowfull hart and beseching your mercy and pardon which my hart geueth me shall not be denied vnto me being graūted before to so many which trauailed not so much to disswade both the King and his counsell as I did And where as it is contayned in two acts of parliament as I vnderstand that I wyth the Duke of Northumberland should deuise and compasse the depriuation of your Maiesty from your royal crowne surely it is vntrue for the Duke neuer opened his mouth to me to moue me anye suche matter nor I hym nor his heart was not suche towardes me seekyng long tyme my destruction that he woulde eyther truste me in suche a matter or thinke that I would bee perswaded by him It was other of the Counsel that moued me and the Kynge hymselfe the Duke of Northumberlād not beyng present Neither before neyther after had I euer any priuy communication wyth the duke of that matter sauyng that openly at the coūsel table the duke said vnto me that it became not me to say to the king as I dyd when I went about to disswade hym frō the sayd will Nowe as concernyng the estate of religion as it is vsed in thys Realme of England at this presente if it please youre highnesse to licence me I woulde gladly write my minde vnto your maiestye I will neuer God willyng be author of sedition to moue subiectes from the obedience of their heades and rulers whiche is an offence moste detestable If I haue vttered my mind to your Maiestye beyng a Christian Queene and Gouernour of this realme of whom I am most assuredly perswaded that your gratious intent is aboue al other thinges to prefer gods true word his honour and glory if I haue vttered I say my mynd vnto your Maiestye then I shall thynke my selfe discharged for it lyeth not in me but in your grace onelye to see the reformation of thynges that be amysse To priuate subiectes it appertaineth not to reforme thinges but quietly to suffer that they cannot amēd yet neuerthelesse to shew your maiesty my mind in thinges appertaining vnto god me think it my duety knowyng that I do and considering the place which in tymes past I haue occupied yet will I not presume therunto wythout your graces pleasure first known your licēce obtayned wherof I most humbly prostrate to the ground do beseche your Maiestye and I shall not cease daily to pray to almighty God for the good preseruation of your maiesty from all enemies bodily and ghostly and for the encrease of all goodnes heauenly and earthly duryng my life as I do and will do whatsoeuer come of me ¶ An other letter to Quene Mary IT may please your Maiesty to pardon my presūption that I dare be so bold to wryte to your highnes but very necessity constraineth me that your maiesty may know my mind rather by mine owne writing than by other mēs reportes So it is that vpō Saturday being the .7 day of this moneth I was cited to appeare at Rome the .lxxx. day after there to make answer to such matters as shoulde be obiected against me vppon the behalfe of the Kyng and youre moste excellente Maiestye whiche matters the Thursday followyng were obiected against me by Doctor Martin and doctour Story your maiesties Proctours before the byshop of Gloucester sittyng in iudgemēnt by commission from Rome But alas it can not but greue the hart of any natural subiect to be accused of the kyng and Queene of hys owne Realme The kinge and Quene make them selues no better than subiectes in complaning of their own subiecte to an outward iudge as though thei had no power to punishe hym and specially before an outward iudge or by auctority commyng from any person out of thys Realme where the king and Quene as if they were subiects within their owne Realme shal cōplayne and require iustice at a straungers handes agaynst theyr owne subiecte beyng already condemned to death by theyr owne lawes as though the kyng and Queene could not do or haue iustice within theyr owne Realme againste theyr owne subiectes but they must seke it at a straungers hands in a straunge lād the like wherof I thinke was neuer sene I would haue wished to haue had som meaner aduersaries and I thynke that death shal not greue me much more than to haue my most dread and most gratious soueraigne Lord and lady to whom vnder god I do owe all obedience to be myne accusers in iudgement wythin theyr owne realme before anye straunger and outwarde power But forasmuch as in the tyme of the prynce of most famous memory King Henry the .8 your graces father The first cause why he woulde not make answer to the Popes cōmissarye is to auoyd periurye The secōd cause is for that the popes laws ar cōtrari to the crown and lawes of Englande I was sworn neuer to consent that the byshop of Rome shoulde haue or exercise any autoritie or iurisdiction in this realme of England therfore least I should allowe his authority contrary to myne othe I refused to make aunswer to the byshop of Gloucester sytting here in iudgement by the Popes authority leaste I should runne into periury An other cause why I refused the Popes auctority is this that hys auctority as he claymeth it repugneth to the crowne imperial of this realme to the lawes of the same whych euery true subiect is boūd to defēd Fyrst for that the Pope sayeth that all manner of power aswel temporal as spyrytual is geuen fyrst to him of God and that the temporal power he geueth vnto emperours kinges to vse it vnder hym but so as it be alwayes at hys cōmaundement and becke But contrary to thys clayme the emperial crowne iurisdiction temporall of thys realme is taken immediatly from God to be vsed vnder hym only and is subiecte vnto none but

breade and wine and saide of the cuppe drinke ye all of this the Pope geueth a cleane contrarye commaundemente that no laye man shall drynke of the cup of their saluation as thoughe the cuppe of Saluation by the bloud of Christ pertained not to lay men And wheras Theophilus Alexandrinus whose workes Saincte Hierom did trāslate about eleauen hundred yeres passed saith that if Christ had bene crucified for the Deuils his cup shoulde not be denied them yet the Pope denieth the cup of Christ to christen people for whome Christ was crucified so that if I should obey the Pope in these thinges I muste nedes disobey my sauior Christ But I was answered hereto as commonly the papists do answer that vnder the forme of bread is whole christes flesh and bloude so that whosoeuer receaueth the forme of bread receiueth aswel christes bloud as his fleshe Let it be so yet in the forme of breade onely Christes bloude is not dronken but eaten nor receaued in the cuppe vnder forme of wyne as Christ commaunded but eaten with the flesh vnder the forme of breade moreouer the bread is not the sacrament of his bloud but of his fleshe only nor the cup is not the sacrament of his flesh but of his bloud only and so the Pope kepeth from al lay persons the Sacrament of their redemption by Christes bloud which Christ commaunded to geue vnto them And furthermore Christ ordayned the sacrament in two kindes the one separated from the other to be a representation of his deathe where his bloud was separated from hys fleshe whiche is not represented in one kynde alone so that the lay people receiue not the whole sacrament wherby Christes death is represented as he commaunded Moreouer as the Pope taketh vpon him to geue the temporal sword or royal imperial power to kinges prynces so doth he likewise take vpō him to depose them from theyr imperial states if they be disobedient to hym and commaundeth the subiectes to disobey their prynces assoyling the subiectes aswel of their obedience as of their lawfull othes made vnto theyr true kinges and Prynces directly contrary to gods commaundeniente who commaundeth all subiectes to obey theyr kinges or other rulers vnder them One Iohn Patriarche of Constantinople in the time of S. Gregory claimed superioritie aboue all other bishops to whom sainct Gregorye writeth that therin he did iniurie to hys iij. brethren which were equall with hym that is to say the bishop of Rome of Alexandria of Antiochia which iij. were patriarchal seas aswell as Constantinople and were brethren one to an other But sayeth Saincte Gregorye if anye one shall exalte him selfe aboue all the rest to be the vniuersal bishoppe the same passeth in pryde but now the bishop of Rome exalteth himselfe not only aboue all bishops but also aboue all kynges and Emperours and aboue the whole world taking vpon hym to geue and take away to set vp and put downe as he shall thinke good And as the deuill hauyng no such authoritie The deuil● the Pope are like yet toke vpon hym to geue vnto Christ all the kyngdomes of the world if he would fall downe and worshippe him in lyke manner the Pope taketh vppon hym to geue Empyres and kingdomes beyng none of hys to suche as wil fal downe worship him and kysse his feete And moreouer his lawyers and glosers so flatter him that they say he may commaund Emperours and kynges to hold hys stirroppe when he lighteth vppon hys horse and to bee hys footemen and that if any Emperour or kyng geue hym any thyng they geue hym nothyng but that is hys owne and that he may dispense agaynst Gods word agaynste the old and new Testament against S. Paules epistles and against the Gospel And furthermore whatsoeuer he doth although he draw innumerable people by heapes wyth himselfe into hell yet may no mortal man reproue hym bicause he beyng iudge of al men may be iudged of no man thus he sytteth in the tēple of god The Pope is Antichrist that is Christs enemy Wherfore the Pope is Antichrist as he were a god nameth him self Gods Vicar yet he dispenseth agaynst God If this be not to play Antichrists part I cānot tel what is Antichrist which is no more to say but Christs enemy and aduersary who shall syt in the temple of God aduauncyng hymselfe aboue all other yet by hipocrisy and fayned religion shall subuert the true religion of Christ and vnder pretense and colour of Christian religion shall worke agaynst Christ therfore hath the name of Antichrist Now yf any man lyfte hymselfe hygher then the Pope hath done who lifteth him selfe aboue all the world or can be more aduersary to Christ thē to dispense agaynst Gods lawes where Christ hath geuen any cōmaundement to commaund dyrectly the cōtrary the mā must nedes be takē for Antichrist But vntyl the tyme that such a person may be found men may easly coniecture where to find Antichrist Wherfore seyng the Pope thus to ouerthrow both gods lawes and mans lawes taketh vpon hym to make Emperours and kinges to be vassals Subiects vnto hym specially the crowne of thys realme with the lawes customes of the same I see no mean how I may cōsent to admit this vsurped power within this realme cōtrary to myne othe mine obedience to gods law mine allegeaunce and duety to your maiesty and my loue and affectiō to thys realme This that I haue spoken against the power and authority of the Pope I haue not spoken I take God to record and iudge for any malice I owe to the Popes person whom I know not but I shal pray to god to geue him grace that he may seke aboue al things to promote gods honour and glory and not to follow the trade of hys predecessors in these latter dayes nor I haue not spoken it for feare of punishment and to auoyde the same thynkyng it rather an occasion to aggrauate then to diminish my trouble but I haue spoken it for my most bounden duty to the crowne liberties lawes and customes of thys realme but most especially to discharge my conscience in vtteryng the truthe to gods glory castyng away all feare Luke 12 by the comfort which I haue in Christes wordes who sayeth Feare not them that kill the body and cannot kill the Soule but feare hym that can caste both body and soule into hell He that for feare to lose this life will forsake the truth shall lose the euerlasting lyfe and he that for the truthes sake wyll spend hys lyfe shall fynde euerlasting life And Christ promiseth to stād fast with them before hys father which wil stand fast with him here Mathe. x. which comforte is so great that whosoeuer hath his eyes fixed vpon Christ cannot greatly passe of thys life knowyng that he may be sure to haue Christ stand by him in the presence of his father in heauen As touchyng

the Sacrament I saide that forasmuch as the whole matter standeth in the vnderstandyng of these wordes of Christ Thys is my body Thys is my bloud I saye that Christ in these wordes made demonstratiō of the bread and wyne and spake figuratiuely The sacraments haue the names of those thyngs wherof they are sacramentes callyng bread hys bodye and wyne hys bloud bicause he ordeyned them to be the sacramēts of his body bloud And where the Papists say in these two pointes contrary vnto me that Christ called not bread hys body but a substaunce vncertayne nor spake fyguratiuely herein I sayde I woulde be iudged by the olde church and which doctrine could be proued the elder that I would stand vnto And forasmuch as I haue alleaged in my booke many olde autors both Grekes and Latynes which about a thousand yeres after Christ continually taught as I do if they could bryng forth but one old author that saith in these two poyntes as they say I offred vi or vij yeres agoe and doe offer yet styl that I will geue place to them But when I bryng for the any author that sayeth in moste playne termes as I do yet sayeth the other parte that the authors mente not so as who shoulde say that the authors spake one thyng and mente cleane contrarye And vppon the other parte when they cannot fynde any one authour that sayeth in wordes as they say yet saye they that the authors mēt as they say Now whether thei or I speake more to the purpose herein I refer it to the iudgemēt of all indifferent hearers Yea the old church of Rome aboute a thousād yeres together nether beleued nor vsed the Sacramēt as the church of Rome hath done of late yeares For in the beginning the church of Rome taught a pure a sound doctrine of the sacramēt but after that the church of Rome fell into a new doctrine of trāsubstantiatiō with the doctrine they chaūged the vse of the sacramēt cōtrary to that Christ cōmaūded the old church of Rome vsed aboue a M. yeares And yet to deface the old thei say that the new is the old wherin for my part I am cōtent to the tryal to stand But their doctrine is so fonde and vncomfortable that I marueile that any man would allowe it if he knewe what it is and what so euer they beare the people in hand The Papists make Christ two bodyes that which they write in theyr bookes hath nother truth nor comforte For by their doctrin of one body of Christ is made two bodies one naturall hauing distance of members with forme and proporcion of a mannes perfite body and thys bodye is in Heauen but the bodye of Christe in the Sacramente by theyr own doctrine must nedes be a monstruous body hauing neyther distance of members nor forme fashion or proporcion of a mans naturall body and such a body is in the sacrament teache they and goeth into the mouth with the forme of breade and entreth no farther than the forme of bread goeth nor tarieth no lōger thā the forme of bread is by natural heate in digesting so that when the forme of breade is digested that bodye of Christe is gone And forasmuch as euil men be as long in digesting as good mē the body of Christ by theyr doctrine entreth as far tarieth as long in wicked as in godly mē And what cōforte cā be herein to any Christian mā to receaue Christs vnshapē body and it to entre no father than the stomake and to depart by and by as sone as the bread is consumed It semeth to me a more sound and comfortable doctrine that Christe hath but one body that hath forme and fashion of a mans true body which body spiritually entreth into the whole mā body and soule and though the sacrament be consumed yet whole Christe remayneth and fedeth the receauer vnto eternal lyfe if he continue in godlines and neuer departe vntill the receauer forsake him And as for the wicked they haue not Christ within thē at al who cā not be wher Belial is And this is my faith and as me semeth a sound doctrine according to Gods word and sufficient for a Christian to beleue in that matter And if it canne be shewed vnto me that the popes authority is not preiudicial to the thinges before mencioned or that my doctryne in the sacrament is erronious whych I thinke can not be shewed then I was neuer nor wil be so peruerse to stand wilfully in mine owne opinion but I shall wyth al humility submit my self vnto the Pope not only to kisse hys feete but an other part also An other cause why I refused to take the B. of Gloucestre for my iudge was the respect of his own persō being more than once periured Fyrste for that he beynge diuerse times sworne neuer to consent that the B. of Rome shoulde haue any iurisdiction with in thys realme but to take the king and his successours for supreame heades of thys realme as by gods lawes they be contrary to this lawful oth the said B. sate then in iudgement by autority frō Rome wherin he was periured and not worthy to sit as a iudge The second periury was that he toke his bishoprike both of the Queenes Maiestye of the Pope makyng to eche of thē a solemne oth which othes be so cōtrary that in the one he must nedes be periured And furthermore in swering to the Pope to mayntayne his lawes decrees a constitutions ordinances reseruations and prouisions he declareth him selfe an enemye to the Imperial crowne and to the Lawes and state of this Realme whereby he declared himselfe not worthy to syt as a iudge within this Realme and for these considerations I refused to take him for my Iudge ¶ This was written in an other letter to the Quene J Learned by D. Martin that at the day of your maiesties coronacion you toke an othe of obedience to the pope of Rome and the same time you tooke an other othe to this realme to maintayne the lawes liberties and customes of the same And if your Maiesty did make an oth to the pope I think it was acording to the other othes which he vseth to minister to princes which is to be obedient to him to defend hys person to mayntayn his autority honour lawes landes priuileges And if it be so than I besech your maiestye to looke vppon youre othe made to the Crowne and the realme and to expende and way the two othes together to see how they agree and then to do as your graces conscience shall geue you for I am surelye perswaded that willingly your maiesty will not offend nor do against your conscience for nothyng But I feare me there be contradiction in your othes and that those which should haue enformed your grace throughly did not their dutyes therin And if your maiesty ponder the two othes diligently I thynke you shall

both parties may be set out in writing to the intent aswel that al the world may examine iudge theron as that no mā shal start back from his writing And wher they bost of the fayth that hath ben in the church this M. v. hundreth yeres we wil ioyne with them in this poynt and that the doctrine and vsage is to be followed whiche was in the churche a M. and fyue hundreth yeres past and we shall proue that the order of the church set out at thys presēt in thys realme by act of Parleamēt is the same that was vsed in the church .1500 yeres past so shal they be neuer able to proue theyrs An epistle to a certayn lawyer for hys aduise and counsel touchyng hys appeale NAturae lex hoc ab omnibus postulat vt quatenus citra didiuini numinis iniuriam fieri potest quisque vitam tueatur suam Quod cum tribus abhi nodiebus mihi in mentem venisset simulque memoriae occurisset appellatio Martini Lutheri a Leone decimo ad conciliū generale cōstitui ipse cōcilium generale legittimū liberū appellare ne temerè incōsulto vitā proderē meā Verū cū appellationis materia ad legisperitos spectet cuius ego ignarus sū cūque Lutheri appellatio ad manū mihi nō sit de creui amico alicui fido Iurisperito cōciliū meū hac in re pandere cuius opera in hoc negotio vterer ac tu quidem vnus occurristi qui mihi in hac Academia visus es ad hoc muuns idoneus Sed summam haec res taciturnitatem postulat vt antequā res fiat nemo refiscat Dies mihi dictus est vt respondeā Rhomae 16. huius mensis ante quem mihi prouocandū esse puto ac post sentētiā appellādum Sed an mihi primum prouocandum appellādūsit a iudice delegato ad ipsū pōtificē ac deinde ad cōciliū generale an omisso pontifice ad concilium primum appellandū sit cōcilio mihi opus est tuo Porro appellationis causae mihi multae sunt Primo quod iuramento astrictus sim nunquam me cōsensurum in authoritatem Romani Pontificis Deinde cum ego respondere omnino renuerem ad articulos mihi obiectos ab Episcopo Glocestrensi iudice delegato responderam tamē doctori Martino Storeo cum hac protestatione quod respōsio mea non datur iudici neque in iudicio sed extraiudicialis esset post responsum datum petebam responsionis meae copiam vt eandem mihi emendare liceret vel addendo vel mutando vel subtrahendo Quanquā haec m●hi promissa sunt a Glocestrensi a procuratoribus regis Reginae omnino tamē fefellerunt fidem non dantes emendandae responsionis meae copiam nihilomiuns vt audio inter acta iudicialia adscripserunt Postremo cum causa defectionis a Romano ponttifice a papistica religone in ius vocor vt iam mibilis sit aduersus pōtificem Romanum nemo aequus iudex sit in causa ꝓpria aequum mihi videtur vt cōciliū appellē praesertim cū ius naturae vt aiūt appellationis remedium nemini negandū cēseat Iam cum ad hanc rem maxima taciturnitate opus sit si forsan ob rerum imperitiā aliorū consiliis tibi opus sit obtestor tum te per christianam fidem ac charitatem vt cuius causa sit nemini significes Et cum iam instet tempus mature opus sit facto hoc me sinas ate impetrare vt sepositis aliis studiis atque negotiis huic vni incumbas quousque perfeceris Potissima sane appellationis meae causa est vt si ita deus voluerit donetur eousque viuendi tempus quousque caeptum contra Marcum Antonium Constantium responsū absoluero Quod si veritatis hostes meae appellationi deferre nolint quod existmo fiat voluntas dei susque de que fero modo glorificetur Deus siue per vitam siue per mortem melius est enim multo mori pro Christo cum illo regnare quam in hoc carnis ergastulo concludi nisi in fratrum vtilitatem ad maiorē Dei gloriam propagandam liceat aliquamdiu militare Cui sit omnis gloria in aenū Amē Est alia appellationis causa quod cum Romā vocatus sim illic dictutus causam interim carcere de tineor vt comparêre mihi ad dictum diem non liceat Cum autem de statu vita mea agitur pro defensione mea Iurisperitorum consilio mihi opus esset quum id peterem negatum est omne aduocatorum proueratorum iurisconsultorum cōsilium auxilium Vale. The same in english THe law of nature requyreth of al men that so farforth as it may be done without offence to god euery one should seke to defend and preserue hys owne life Whiche thyng when I about three dayes ago bethought my selfe of and therewithall remembred how that Martyn Luther appealed in hys time from Pope Leo the tenth to a generall counsell least I shoulde seeme rashlye and vnaduisedly to cast away my self I determined to appeale in lyke sort to some lawful and free general counsel But seyng the order and forme of an appeale perteyneth to the lawyers wherof I my self am ignorant and seing that Luthers appeale cōmeth not to my hand I purposed to break my mind in this matter to some faithful frēd skilful in the law whose helpe I myght vse in thys behalf and you only among other came to my remembraunce as a man moste meete in this vniuersitye for that purpose But this is a matter that requyreth great silence so that no man knowe of it before it bee done It is so that I am sūmoned to make myne aunswer at Rome the .xvi. day of this moneth before the which daye I thynke it good after sentence pronounced to make mine appeale But whether I should fyrst appeale from the iudge delegate to the Pope and so afterwarde to the generall counsell or elles leauyng the Pope I shoulde appeale immediatly to the counsell herein I stand in neede of your counsell Many causes there bee for the whiche I thinke good to appeale First because I am by an oth boūde neuer to consēt to the receiuing of the bishop of Romes autority into this realme Besides this where as I vtterly refused to make aunswere to the articles obiected vnto me by the bishop of Gloucester appointed by the Pope to bee my iudge yet I was content to aunswer Martyn and Story with this protestation that mine answer should not be taken as made before a iudge nor yet in place of iudgement but as pertayning nothing to iudgement at al and moreouer after I had made mine aunswere I required to haue a copy of the same that I might either by addyng therunto by alteryng or takyng from it correcte and

Now we suppose the daye doth approche apace for we heare that the Parliamente is dissolued The Burgesses of Oxforde are come home and other newes we beare not but that the kyng is made protector to the prince to be borne And that the bishoppes haue full authoritye Ex officio to enquire of heresies Before the Parliament began it was a rumour here that certayne from the Conuocation house was appoynted yea readye to haue come to Oxford and then there was spyed out one thynge to lacke for want of a law to performe theyr entente Nowe seyng they canne want no law we cannot but looke for them shortly I trust to gods glory let them come when they will c. Brother Bradford I maruayle greatly of good Austine where he is for that I hearde say he promised hys mayster to haue bene here before thys tyme and he had from me that I woulde bee lothe to loose yea to wante when tyme shal be that it myghte doe nay helpe me to do my lord and my maister Christ seruice I meane my scriblynges de abominationibus sedis Romanae pōtificū Romanorū I haue no copye of the same I loke daily to be called in certamen cum antiquo Serpente and so I tolde hym and I weene you also by whose meanes I was more moued to let hym haue them I doubte not of hys fidelitye I praye God he bee in health and at libertye for I haue bene and am carefull for him I haue hearde that maister Grimbolde hathe gotten hys libertye If withoute anye blemishe of Christes glory I am right glad therof My brother in law is wher he was that is in Bocardo the common Iayle of the towne I haue written her a letter to maister Hooper I pray you cause it to be written to him agayne Commend me to all your prison fellowes and our brethren in Christ If Austine were here I would haue had more to say The lorde graunt that all be with him wel who euer preserue you and al that loue our sauiour Christ in synceritie and truth Amen Yours by gods grace in our maister Christs cause vnto the stake thēceforth without al daūger peril for euer and euer I am sure you haue heard of our new apparel I dout not but London will haue their talke of it Syr knowe you that although this semeth to vs in our case muche thankes worthye yet haue we not that apparell that we loke for for thys in time wil weare and that which we loke for ryghtly done on will endure and is called stola immortalitatis N. R. ¶ To maister Bradford OH deare brother seyng the time is now come wherin it pleaseth the heauenly father for Christ oure sauiour hys sake to call vpon you and to byd you to come happy are you that euer ye were borne thus to be awake at the lords callyng Euge serue bone fidelis quia super pauca fuisti fidelis super multa te constituet intrabis in gaudium domini O deare brother what meaneth this that you are sent into your owne natiue countrey The wisdom and policy of the world may meane what they will but I trust god will so order the matter finally by his fatherly prouidence that some greate occasion of Godes gratious goodnesse shal bee plenteouslye powred abroade amongest his our deare brethren in that countrey by this your Martyrdome Where the Martyrs for Christs sake shed their bloud and lost their liues O what wondrous things hath Christ afterward wrought to his glory and confirmation of their doctrine If it be not the place that sanctifi eh the man but the holy man dothe by Christe sanctifye the place Brother Bradford then happy and holy shall be that place wherein thou shalt suffer and shal be with thy ashes in Christs cause sprinkled ouer with all Al thy countrey may reioyce of thee that euer it brought forth such a one whiche woulde render his lyfe agayne in his cause of whom he had receyued it Brother Bradford so long as I shal vnderstand that thou art in thy iorney by gods grace I shall cal vpon our heauenly father for christs sake to set thee safely home and then good brother speak you and pray for the remnaunt that are for to suffer for christs sake according to that thou thē shalt know more clearely We do loke now euery day when we shall be called on blessed be god I went I am the weakest manye wayes of our company and yet I thanke our Lord god and heauenly father by Christ that synce I heard of our deare brother Rogers departing and stout confession of Christ and his truth euen vnto the death my hart blessed be God so reioyced of it that since that tyme I say I neuer felt any lūpish heauines in my heart as I graunt I haue felte sometimes before O good brother blessed be god in thee and blessed be the tyme that euer I knew thee Farewell farewell Your brother in Christ N. R. Brother farewell ¶ To maister Bradford GRatiam pacem c. Althoughe I weene it is not yet iii. days ago synce you heard from me yet hauing suche a messēger so diuersly enforced I cannot but say som thing to you What shal I thāke you for your golden token what meane you man This token was a pece of gold which he sent to relieu● his brother Shipside prisoner in Bocardo Do you not know that we haue victum amictū e penario regio I was so moued with your tokē that I cōmaunded it straight way to be had to Bocardo which is our cōmon Iayle I am right glad of Austines returne for I was as I told you carefull for him Blessed be God that all is wel I haue sene what he brought from you and shortly surueyed the whole but in such celerity that other also might see the same before Austines returne so that I noted nothyng but a confused some of the matter and as yet what the rest haue done I can tel nothing at al it was at the writing hereof in their handes To your request and Austines earnest demaund of the same I haue aunswered him in a briefe letter He meaneth here Harry Harta froward free wil man who had written a treatise against gods free electiō which Bradford sent to M. Rydley Cranmer and Latymer to pervse desyring M. Rydley to answer the same and yet he hath replyed agayne but he must go without any further aunswer of me for thys tyme. I haue told Austine that I for my part as I can and may for my tarditie and dulnes will thynke of the matter We are so nowe ordered and straitlye watched that scantly our seruantes dare do any thyng for vs so much talk and so many tales as is said are told of vs abroad One of vs cānot easely nor shortly be of knowledge of an others mynd and you know I am yongest many wayes Austines perswasions may do more

countrey being otherwise at gods cōmaundement For though father and mother and other frendes are deare and nere yet none are so derely and nerely ioyned together Ephe. 5. Heb. 13. as mā and wife in matrimony which must nedes be holy for that it is a fygure and similitude of Christ hys church They know that S. Paule geueth a great prayse to matrimony calling it honourable and that not to among many but to and among al men without exception whosoeuer haue nede of that Gods remedy for mans and womās infirmitie They know that if there were any sinne in matrimony it were chiefly to be thought to be in the bedcompanye but S. Paule sayth that the bed company is vndefyled Gene. 18. Exod. 18. Genes 25. Gene. 31. 2. Reg. 7. Math 1. They know that the hauing of a wife was not an impediment for Abraham Moyses Isaac Iacob Dauid c. to talke with God neither to the Leuites bishops priestes office in the tyme of the olde Testamente or the newe They know that Christ would not be conceaued or borne of the blessed mother the Virgine Mary before she was espoused in mariage his own ordinance They know by S. Ciprian and S. Austine that a vowe is not an impediment sufficient to let matrimony or to diuorce the same They knowe that S. Chrisostome sayth it is heresie to affyrme that a Byshop may not haue a wife They know that S. Ambrose wil haue no cōmaundement but counsell only to be geuen touchyng the obseruing of virginitie They know that Christ with his blessed mother and Apostles were at a mariage Iohn 2. beautifyed honoured the same with his presence and fyrst miracle To be short they know that al that I haue here written touching the mariage of priestes is true and they know that the papistes thēselues do not obserue touching that matter theyr own lawes canons and yet they continue marked in consciēce with an hote iron as detestable heretikes in this behalf The lord geue thē grace to repēt if it be his good wil Amē My second cause why I was cōdemned as an heretike is that I denied the transubstantiation concomitation two iugling words of the papistes by the which they do beleue and wil cōpel al other to beleue that Christs natural body is made of bread that the godheade by by is ioyned therunto so that immediatly after the words called the wordes of consecration there is no more bread and wine in the sacramēt but the substance only of the body and bloud of Christ together with his godhead so that the same being now Christ both god man ought to be worshipped with godly honour to be offred to god both for the quicke and the dead as a sacrifice propitiatory and satisfactory for the same This matter was not long debated in words but bycause I denyed the foresaid papistical doctrine yea rather plainly most wicked Idolatry blasphemy and heresye I was iudged an heretike I dyd also affyrme the pope to be Antichrist poperye Antichristianitie and I cōfessed the doctrine of the Bible to be a sufficiēt doctrine touching al singular matters of Christian religion and of saluation I also alledged that the othe against the Supremacy of the byshop of Rome was a lawful othe and so was the othe made by vs all touchyng the kings or Queenes preeminence For Chrisostome saieth that Apostles Euangelistes and all men in euery Realme were euer ought to be euer touching both body goods in subiectiō to the Kingly authority who hath the sweard in his hand as gods principall officer gouernour in euery Realme I desired the Bishops to repent for bringing the Realme frō Christ to Antichrist frō light to darkenes from verity to vanitie Thus you know a sūme of my last examination condemnation Pray for me I wil pray for you God be praysed since my condemnation I was neuer affraid to die Gods wil be done If I shrinke frō gods truth I am sure of an other māner of death thē had iudge Hales But God be praysed euen frō the bottome of my heart I am vnmoueably setled vpō the rocke nothing douting but that my dere god wil performe and finish the worke that he hath begon in me other To him be al honour both nowe and euer through Christ our only whole Sauiour Amen R. T. A letter which he sent to his wife and children and other of his frends in Hadley as his farewel and last testament I Say to my wife to my children the Lord gaue you vnto me the Lord hath taken me from you and you frō me blessed be the name of the Lord. I beleue that they are blessed which die in the Lord. Apoc. i4 Luke 12. God careth for sparowes and for the heares of our heades I haue euer found him more faythfull and fauourable then any father or husband Trust ye therfore in him by the meanes of our deare Sauiour Christes merites beleue loue feare and obey him pray to him for he hath promised to helpe Count me not dead for I shal certainly liue and neuer die I go before ye shall followe after to our long home I go to the rest of my childrē Susan George Ellē Robert and Zacharie I haue bequethed you to the only omnipotent I say to you my deare frēds of Hadley to al other which haue heard me preach that I depart hence with a quiet conscience as touching my doctrine for the which I pray you thanke god with me for I haue after my litle talent declared to other those lessons that I gathered out of gods boke the blessed Bible Therfore if I or any Angel from heauen should preach to you any other gospel Gala. 1 then that ye haue receaued Gods great curse vpon that preacher Beware for Gods sake that ye denie not God neither decline from the word of fayth least god decline from you and so ye do euerlastingly perish For gods sake beware of popery for though it appeare to haue in it vnitie yet the same is in vanity and Antichristianitie and not in Christes fayth and veritie Beware of the sinne against the holy ghost now after such a light opened so playnly and simply truly throughly and generally to al England The Lord graunt all men his good holy spirit encrease of his wisedome encrease of contempning the wicked worlde encrease of desiring hartely to bee with God and the heauenly company through Iesus Christ our only mediatour aduocate ryghteousnesse lyfe sanctification and hope Amen Amen Pray Pray ¶ Rowland Taylour departing hence in sure hope without all doubting of eternal saluation I thanke god my heauenly father through Iesus Christ my certayne sauiour Amen 5. Februarye Anno. 1555. ❧ Letters of Maister Laurence Saunders parson of Alhollowes in Bredstrete in London who after faythfull testimonye of hys doctrine by long imprisonment was condemned to the fyre

pleasures treasures of this world be but trifilles Therfore good sister often haue it before your eyes daily set your selfe your doings as before the iudgemente seate of Christ now that hereafter you be not called into iudgemēt Thinke that it wil litle profite you to winne the whole world to lose your owne soule Marke Christes lessons well he that wil saue his life shal lose it The father frō heauen commaundeth you to heare Christ he sayth folow me this can you not do followe Idolatrye or Idolaters Flye from such sayth the Scripture Thys god graunt to you to me to al gods children Amen Thus in hast I haue accōplished your request god graunt that as you haue done me muche good bodely so thys maye be a litle meane to doe you some good spiritually Amen If tyme would serue I would haue written more at large The .2 of Marche Anno. 1556. To the worshipful and in God my most deare frend the Ladye Vane THe good spirite of God our father be more more plētifully perceaued of your good Ladiship through the mediation merites of our dere Sauiour Iesus Christ Amē Although your benefites towardes me haue deserued at my hands the seruice I can do for you yet right worshipful and dearly beloued in the Lord the true feare of god and the loue of his truth which I perceaue to be in you especially and aboue al other things doth binde me hereunto This bearer hath told me that your desire is to haue somthing sent to you cōcerning the vsurped authoritie of the supremacy of the Bishop of Rome which is vndoubtedly the greate Antichrist of whom the Apostles do so much admonyshe vs that you may haue aswell somethyng the more to stay you on as also wherwith to answere the aduersaries because you may perchaunce therin be somthing aposed To satisfye this your desire I wyll brieflye go about and so that I will by gods grace fully set forth the same to enarme you to withstand the assaultes of the papistes herein if you marke well and read ouer agayne that which I now wryte The papists do place in preeminence ouer the whole church the Pope therby vnplacing Christ which is the heade of the church that geueth life to the whole bodye by his spirite doth make liuely euery member of the same This they doe without al scriptures For where they bring in this spoken to Peter feede my sheepe I wold gladly know whether this was not commaunded vnto others also As for that which perchaūce they wil vrge that he spake to Peter by name if they had any learnyng they would easelye perceaue howe that it was not for any such cause as they pretend but rather by a threfolde cōmaundement to restore to him the honour of an Apostle which he had lost by his threfold denyal And how dare they interpretate thys worde my shepe my Lābe● to be the vniuersal Church of Christ I trowe a man might easely by the like reason proue that Peter hymself had resigned that which Christ had geuen to hym in exhortyng hys fellowe pastoures to feede the flocke of Christ Is not thys pretye stuffe Because Christ sayth to Peter feede my sheepe therfore he ought to rule the vniuersal and whole church of Christ If Peter do truly write vnto others that they shold do the lyke that is fede Christes flocke eyther he translateth hys right authority cōmitted to him vpon them or els he doth participate cōmunicate it with them So that folyshly they goe aboute to establishe that which hath no ground Peter in dede was a shepeheard of the shepe but suche a one as bestowed hys labour on them so farre as he could stretch out hym selfe by hys ministerye But the papistes prate that he had ful power ouer all Churches Wherin they maye see Paul to improue them for els he had done vniustly in denying them the superiour place Howbeit who euer yet redde that Peter dyd take any thyng vppon him ouer Churches committed vnto other men Was not he sent of the churche sent as one not hauing rule ouer the reaile I graūt that he was an excellent instrument of God and for the excellencye of hys gyftes when soeuer they meete together place therfore was commonlye geuen vnto hym But what is thys to the purpose to make hym ruler head ouer all the whole Churche because he was so ouer a small congregation But be it so that Peter had as much geuen to him as they do affyrme who yet will graunt that Peter had a patrimony geuen for his heires ▪ He hath left say the papistes to hys successours the self same right which he receaued Oh Lord God then must hys successour be a Sathan Math. 4. for he receaued that title of Christ hym selfe I woulde gladly haue the papistes to shew me one place of successiō mencioned in the Scriptures I am sure that when Paule purposely paynteth oute the whole administration of the Churche he neyther maketh one head nor anye enheritable Primacye and yet he is altogether in commendation of vnitye After he hath made mencion of one God the father of one Christe of one spirite of one body of the Churche of one faythe and of one baptisme then he describeth the meane and manner howe vnitye is to be kept namelye because vnto euerye pastour is grace geuen after the measure wherewyth Christe hath endowed them Where I praye you is now any title of Plenitudinis potestatis of fulnes of power When he calleth home euery one vnto a certayne measure whye dyd he not forthwith say one Pope Which thyng he coulde not haue forgotten if the thinge had beene as the papistes make it But let vs graunt that perpetuitie of the Primacye in the Church was establyshed in Peter I woulde gladlye learne why the Seate of the Primacye shoulde bee rather at Rome then elswhere Marye saye they because Peters chaire was at Rome Thys is euen lyke to thys that because Moses the greatest Prophette And Aaron the fyrste Prieste exercised theyr offyces vnto theyr deathe in the deserte therefore the principallest place of the Iewyshe Churche shoulde bee in the wyldernesse But graunt them theyr reason that it is good What should Antioche clayme For Peters chaire was there also wherin Paule gaue him a checke which was vnsemely and vnmanerlye done of Paule that would not geue place to hys president better No saie the papistes Rome muste haue this authoritie because Peter died there But what and if a man should by probable coniectures shewe that it is but a fable which is fayned of Peters Bishoprike at Rome Read how Paule doth salute very many priuate persons when he writeth to the Romaines Three yeres after hys Epistle made he was brought to Rome prisoner Luke telleth that he was receaued of the brethren and yet in al these no mention at all of Peter whiche then by their Storyes was at Rome Belike he

my answere of the Maisters cōtrarye to the lawes of the Realme they hauyng neither statute lawe proclamation letter warrante nor commaundement for my apprehension They would haue layed al the matter vpon the Summer Who being examined denyed it before theyr faces as one of my frendes told me saying that he had no comaundemente concerning me but for my elder brother God lay not their extreme doinges agaynste me to their charge at the great day The second day after the bishops coming to Couentry M. Warren came to the Yeldhaule willed the chiefe Iayler to cary me to the Byshop I layed to M. Warrens charge the cruell seekyng of my death and when he woulde haue excused hym self I tolde hym he coulde not wype hys hands so he was as giltye of my blood before God as though he had murthered me with his own hands And so he parted frō me saying I nede not to feare If I wold be of his beliefe God open hys eyes if it be his will and geue hym grace to beleue thys which he all of hys inclination shall finde I feare to true for their partes that is that all they whiche cruelly maliciously and spytefully persecute molest afflict the mēbers of Christ for their conscience sake and for the true testimonye of Christes word and cause them most vniustly to be slayne and murthered without spedy repentance shal dwel with the deuil hys Angels in the fiery lake euerlastingly where they shall wysh desire crye call but in vaine as their ryghte companion Epulo did to be refreshed of them Luk. 16 whom in this world they contemned despised disdayned as slaues misers and wretches When I came before the Byshop in one Dentons house he began wyth this protestation that he was my bishop for for lacke of a better and willed me to submit my selfe I said to hym I am not come to accuse my selfe what haue you to lay to my charge He asked me whether I was learned I answered smally learned M. Chaūcelor standyng by sayd I was a maister of Arte. Then my Lord layd to my charge my not commyng to the curch Here I myght haue dalyed wyth hym and put hym to his proofes for asmuch as I had not bene for a long season in hys diocesse neither was anye of the Citizens hable to proue any suche matters against me Notwythstandyng I aunswered him thorough gods merciful helpe that I neither had nor would come at their church as long as their masse was vsed there to saue if I had thē v. hundreth liues I wylled hym to shew me one iote or tytle in the scripture for the profe and defence of the masse He answered he came to teach and not to be taught I was cōtēt I told him to learne of hym so farre as he was able to teach me by the word of god Who shal iudge the worde said my Lorde I answered Christ was content that the people should iudge hys doctryne by searchyng the scriptures and so was Paule me thynketh ye should clayme no further priuiledge or preeminence then they had I offered hym further that I was contente the primitiue church next to the Apostles tyme shoulde iudge betwixt hym and me He refused also to be iudged by that Then he was my Bishop he said and therfore I must beleue hym If you saye blacke is whyte my lord must I also say as you saye and beleue the same because you say it is so M. Chauncelour noted me to be arrogant because I would not geue place to my byshop I said to my lord if you wil be beleued because you be a byshop why fynd you fault wyth the people that beleued M. Latymer M. Rydley M. Hoper and the residue of them that were bishops He aunswered because they were heretykes And may not you erre quoth I as wel as they I loked for learnyng at my lordes hand to persuade me and he oppressed me onely wyth hys authority He sayd I dissēted from the church and asked me where my churche was before kynge Edwardes tyme. I desired hym to shewe me where their churche was in Helias tyme and what outward shew it had in christes tyme. My lord said that Helias complaint was onely of the tenne tribes that fell from Dauids house whom he called heretykes You be not able to shew said I any prophets that the other ij tribes had at the same tyme. My lorde makyng no aunswer to that M. Rogers one of the maisters of the City commeth in the meane season taking vpon hym as though he would aunswere to the text But my lord forthwith commaūded me to be committed to some toure if they had any besides the cōmon Iaile saying he wold at the end of hys visitatiō of his diocesse wede out such wolues M. Rogers wylled hym to content hymselfe for that night tyll they had taken further order for me Euē where it pleaseth you said I to my lord I am contēt so I was returned at that tyme to the commō Iayle again from whence I came On the Friday mornyng beyng the next day after I had warning by one of the prisoners to prepare my selfe to ride wyth my fellow prisoners the same day to Lychfield there to be bestowed at the bishops pleasure Which tidings at the firste somethyng discouraged me fearyng lest I should by the meanes of my great sicknes through extreme handling which I loked for haue died in the pryson before I should come to my aunswer But I rebuked immediatly with gods worde this infidelity in my selfe and by the same corrected myne owne mistrust and fantasy after this manner What make I of God Is not his power as great in Lichfield as in Couentry Doth not hys promyse extend as wel to Lichfielde as to Couentry was he not with Abacucke Daniel Misach and Ieremy in their moste daungerous imprisonments He knoweth what things we haue nede of He hath numbred all the heares of our head The sparow falleth not on the groūd wtout our heauēly fathers wil much more wyl he care for vs if we be not faithlesse whō he hath made worthy to be witnesses of his truth So long as we put our trust in hym we shall neuer be destitute of hys helpe neyther in pryson neyther in sicknes nor in healthe neyther in life nor in death neither before kynges nor before bishops nor the Deuill hymselfe muche lesse one of hys ministers shal be able to preuayle agaynst vs. wyth such lyke meditations I waxed chereful and of good consolation and cōfort So that hearyng one say that they could not prouide horses enough for vs I sayd let them cary vs in a donge carte for lacke of horses if they list I am well content for my part Notwithstandyng at the requeste of my frendes I wrote to maister Maior and hys bretherne briefly requiring them that I might make aunswer here to such thynges as shoulde be layde to my charge but I receyued no aunswer of my