non dubites tanquam Deum in eodem templo Dei esse tanquam inhabitantem Deum in loco aliquo coeli propter veri corporis modum Thou shalt not doubt Christ our Lorde the onely sonne of God equall with his father and the same being the sonne of man whereby the father is greater is presente euery where as God and is in one and the â—ame Temple of God as God and also in some place of heauen as concerning the true shape of hys body Thus finde we clearely that for the measure of his very bodye he must be in one place and that in heauen as concerning hys manhode and yet euery where present in that he is the eternall sonne of God equall to his father Like testimonie doeth he geue in the 30. Treatise that he maketh vpon the Euangelie of Iohn These be his woordes there written Donec saeculum finiatur sursum est Dominus sed etiam hic est veritas Domini c. Vntill the worlde be at an ende the Lord is aboue but heere is the truth of the Lorde also for the body of our Lorde in which hee rose must be in one place August in Ioan. tract 30. but hys trueth is abroad in euery place The first parcell that is vntill the worldes ende is so put that it may ioyne to the sentence going before or else to these woordes following The Lorde is aboue c. And so shoulde it well accorde to my sentence before shewed whyche is the Lorde is so bodely ascended that in hys naturall body he cannot againe retourne from heauen vntill the generall dome But howsoeuer the sayde clause or parcel be applied it shall not greatly skill for my sentence notwythstaÌ„ding remaineth full stedfast In somuch as the scripture doth meÌ„tion but of two Aduents or commings of Christe of which the first is performed in his blessed incarnation The reall presence against the article of our Creede and the second is y e comming at the general dome And furthermore in this Article of our Creede From thence shall hee come to iudge the quicke and the dead is not onely shewed wherfore hee shall come againe but also when he shall come agayne so that in the meane while as y e other Article of our Crede witnesseth He sitteth at the right hande of God his father that is not els to say theÌ„ he remaineth in glory with the father Furthermore euen as I haue before rehearsed the foresaid authority of Augustine so haue I read it in his Quinquagenes vpon a Psalme of whiche I can not now precisely note or name the number And the same words doth he also write in the Epistle to S. Hierome So y t we may know he had good liking in it that he so commonly doth vse it as his vsuall prouerbe or by word The body of Christ caÌ„ be but in one place at once In the same is also testified that his blessed body can be but in one place so that it being now according to the scripture and article of our beliefe or Creede in heauen it caÌ„ not be in earth and much les can it be in so vnnumerable places of the earth as we may perceiue that the Sacrament is Thus although the body of our Sauior must be in one place as he writeth agreably to y e saying of Peter Whome the heauens muste receiue vntill the time of the restitution of all thing Yet as the wordes following make mention Veritas autem eius vbique diffusa est But his veritie is scattered euerie where This verity of Christ or of his body The veritie of Christ. The vertu of the sacrament I do take to be that he in other places doth call Virtus Sacramenti The vertue of the Sacrament As in the 25. treatise vpon Iohn we finde thus written Aliud est Sacramentum aliud virtus Sacramenti The Sacrament is one thing the vertue of the Sacrament is an other thing And againe Si quis manducauerit ex ipso non moritur sed qui pertinet ad virtuteÌ„ sacrameÌ„ti noÌ„ qui pertinet ad visibile sacrameÌ„tuÌ„ c. If any maÌ„ eat of him he dieth not but he meaneth of him which doth apertain to the vertue of the sacrameÌ„t not of him which perteineth to the visible sacrameÌ„t And to declare what is the vertue of the sacrameÌ„t y t I couÌ„t to be y e truth of the lord or of his body he saith Qui maÌ„ducat intê° noÌ„ foris qui manducat in corde non qui premit dente He which eateth inwardly in spirit not outwardly he that eateth in hart and not he which chaweth with teeth So that finally this truth of the Lord or his body which is dispersed euery where abroade The veritye of the Lord or of his body expounded is the spirituall profite fruite and comforte that is opened to bee receiued euery where of all men by faith in the veritie of the Lord that is to witte in the very and true promise or Testament made to vs in the Lordes body that was crucified and suffered death for vs and arose againe ascending immortall into heauen where he sitteth that is abideth on the right hand of his father from thence not to returne vntill the generall dome or iudgement This bodily absence of our Sauiour is likewise clearely shewed in the 50. treatise that hee maketh vpon Iohn where he doth expound this text Ye haue the poore alwayes with you August in Ioâ— tract 50. but you shall not alwayes haue mee with you to my purpose that thereby I count and holde mine opinion to be rather Catholicke then theirs that hold the contrary Finally the same doth he confirme in his Sermons of the seconde and thirde Feries of Gaster and in so many places besides forth as here can not be recited the number of them is so passing great With him consenteth full plainely Fulgentius in hys second booke Fulgentius ad TrasimuÌ„dum· lib. 2. to Trasimundus writing in this wise Vnus idemque homo localis ex homine qui est Deus immensus ex patre Vnus idemque secundum humanam substantiam absens coelo cum esset in terra c. One and the same man being locall in that he is man which is God almighty of the Father One and the same according to humane substance being absent from heauen when he was in the earth and leauing the earth when he ascended vp into heauen But according to his diuine and almighty substance neyther departing from heauen when hee descended from heauen neyther leauing the earth when hee ascended into heauen The which may well be knowne by the vndoubtfull sayeng of our Lord hymselfe which that he might the better shewe his humanitie occupyeng a place sayd vnto hys Disciples I ascend vp vnto my father and your father vnto my God and your God Also when he had sayde of Lazarus Lazarus is dead he adioyned sayeng And I am glad
sight it is to be fâ—ared least they will sette you beside the saddle and put vs in your roomes As concerning sacrifice doing so I doe vnderstand by the word which you do vse Libare not knowyng els what it should meane I say Sacrifice doing Sacrifice in offring ouâ— bodyes that it is lawfull for all men and women to doe sacrifice of what sort soeuer they be but I meane not by sacrifice doing to say Masse as priestes vsed to do thereunto appoynted but like as Christen people be Sacerdotes that is to say Sacrificers as is shewed before so ought they to offer and do offer spirituall Sacrifices Sacrifice true liuely as writeth S. Paule to the Romanes saying I beseeche you brethren for the loue of Gods mercy that you wil geue your body a liuing sacrifice holy and acceptable to God being a reasonable worshipping Rom. 1â— In that he sayth our body should be a sacrifice he would haue it slayne for that was the maner that all beastes that were wont to be sacrificed shoulde be first slayne But he ioyneth therewith Liuing saying Sacrifice of mortification Geue your body to be a liuing sacrifice So that he would we shold continue to liue in this body to Gods pleasure but fleeing the ciuill lustes and appetites therof and so shall our worshipping be reasonable if we doe not geue vnto our reason ouer much of the bridle whereby it may runne at ryot Reasonable worshipping folowing fleshly concupiscence and wicked vanitye or arrogancy as wheÌ„ men will take in hand to deuise by their owne wit a more godly way of liuing then is institute by Christ whiche is the wisedome of his heauenly Father sayinge that his is not sufficient enough for vs to follow Of whome it is sayd by the Prophet Esaye in these wordes This people approche neare vnto me Esa. 29. and honoureth me with their lippes but theyr hart is farre from me but they do worship me in vayn teaching doctrines that are lawes or preceptes of men Then Paul proceedeth shewing of this Christian sacrifice saying And apply not your selues vnto the fashion of this world but be you transformed by renouation of your mind Rom. 12. that you may know what is the will of God what is good acceptable and rightfull afore him See how he would haue vs do this sacrifice and mortify our lusts in refusing the corruâ—t fashion and behauior of the world altering our minds by a new way by knowing the will of God and following after the same An other maner of Sacrifice whiche he requireth is that we shoulde alwaye offer vnto God the Sacrifice of prayse that is to wit the fruite of our lippes Sacrifice of prayle Vituli labioruÌ„â— Ose. 14. Hebâ— 13. that Osee calleth Vitulos Labiorum geuing laude vnto his name and that we should not forget to doe good and to be beneficiall to our neighbours For in such sacrifice sayth he GOD hath delight Thus I say that by playne suffrage of your law in the Decrees and also of Scripture lay persons in necessity in time of need may lawfully preach or shew the worde of God and also do sacrifice but I thinke except great neede require they ought not so to do Thus haue you herein my minde which if it be not firme and substantiall I will yet reforme it when any better is shewed as I will also do in all other thinges for I am not in this yet fully certified Albeit me thinke the decrees do passe euidently with me In the xxiiij where you doe aske whether excommunication denounced by the Pope agaynst all heretickes do oblige and binde them before God I say To the 24. article that it byndeth them afore God if it be lawfully denounced that is if they be in very deed as they be named if he denounceth them so to be not of his owne proper head or affection onely ExcoÌ„munycatioÌ„ but with the consent of other gathered with him in Christes name for the behoofe of Christes Church For so vsed S. Paule when he did excommunicate the man of Corinth Excommunication requireth consent of other which had full horribly defiled his mother in law as appeareth 1. Cor. 5. And the same forme declareth the Gospel Mathew 18. in these wordes If thy brother hath trespasâ—ed agaynst thee go and reproue him betwixt thee and him alone If he wil heare thee 1. Cor. 3. thou hast so wonne thy brother If he will not heare thee take one or two with thee that in the report of two or three Math. 18. euery thing may be assured If he will not heare them shew it vnto the coÌ„gregation If he will not follow the minde of the congregation let him be vnto thee as a paynime or a notable sinner For verily I say vnto you whatsoeuer you shall binde vpon earth shal be bouÌ„d in heauen So that such excommunication ought to be done as me thinketh by the congregation assembled together with theyr pastor whose aduise they ought principally to esteme and folow if it be vertuous and godly And thus is it conuenient to be done For the Pope is made of fleshe as well as other men and therefore he may sometime iudge awry cursing the blessed The Pope may erre and blessing the cursed and likewise may other Prelates iudging the Christen to be hereticks and heretickes Christen Of whoÌ„ it is also written in the prophecy of Ezechiel Ezech 13. Mortificabant animas quae non moriuntur viuificabant animas quae non viuunt They slewe the soules of them that should not dye and gaue lyfe to the soules that should not liue Mar. 11. As did the Phariseis when they did cast Christ out of the Uineyard which signifieth the Churche Marke 11. Iohn 1.9 And as our Sauiour prophesied in the xix of Iohn saying vnto his Disciples There shal be quoth he some that shall excommunicate you yea and the time shall come that who so euer shall slay you shall thinke to doe honour to GOD and this shall they doe vnto you because they do neither know my father nor me These wordes be written in the Gospell of Iohn 19. Wherby you see that for lacke oâ— knowledge of God which is taught and sâ—ne by the light of scripture Christ prophecyed how lewd men should lewdly excommunicate the good yea slea his true seruants thinking through such factes to please god and to do him good seruice Wherfore seÌ„d O Lord I beseech thee the knowledge of thee Ose. 4. to be dilated vpon earth which Osee bewayleth sore seing it absent wherby mens iudgement may be rectified and so to do accordingly to the leading of the same In the 25. where you aske whether euery Priest is bound to say dayly his Mattins EueÌ„song according as it is ordeined by the church To the 15. article or whether he may leaue them vnsayd without offence or
outward ceremony And so Paule by that saying confuteth this opinion Ex opere operato that the Sacramentes should make men righteous iust before God for y e very outward work without faith of them that receiue them And after this manner doth Paule speake vnto the Ephesians Eph. 5. that Christ doth sanctify his church through the bath of water in the word of life And for as much as he ioyneth the word vnto the ceremony and declareth the vertue and power of the word of God Sacramentes onely to be gathered out of the word of God that it bringeth with it life he doth manifestly teach that the word of God is the principall thing and euen as it were the very substaunce body of the Sacrament and the outward ceremony to be nothing els then a token of that liuely inflamation whych we receiue through fayth in the word and promise Saint Paule also in ministring the sacrament of the Lordes supper doth manifestly adde the woordes of Christ He tooke bread sayth he and when he had geuen thankes he brake it and sayd take ye this and eate ye this for it is my body Item Do ye this in my remembrance The institution of Christ ought not to be altered 1. Cor. 11. Beside this he teacheth euidently y e onely Christ and none but he had power to institute a sacrament that neither the Apostles nor the Church hath any authority to alter or to adde any thing vnto his ordynaunce whereas he saith For I haue receiued of the Lord that which I deliuered vnto you c. To what purpose shoulde he go about to mooue the people to beleue him and to winne theyr hartes with this protestation if it had bene lawefull for him to haue made any sacramentes or to haue altered the forme and maner of ministring this sacrameÌ„t as some men both wickedly and shamelesly do affirme that the Apostles did alter the forme of Baptisme When he had spoken thus much The aunswere of the Bishop of London agaynst Alesius the B. of LondoÌ„ dyd interrupt him and sayd Let vs grauÌ„t that the sacraments may be gathered out of the word of God yet are you farre deceiued if ye think that there is none other word of God but that which euery sowter and cobler doe reade in theyr mother tongue And if ye thinke that nothing pertayneth vnto the Christian fayth but that onely that is written in the Bible then erre ye playnely with the Lutherans Iohn 21. 2. Thess. 2. For S. Iohn sayth that Iesus did many thinges which be not written And S. Paul commaundeth the Thess. to obserue and keep certeine vnwritten traditions ceremonies Actes 16. Vnwritten verities and traditions of fathers in equall force with Gods written word 2. Thes. 2. Moreouer he himselfe did preach not the scripture onely but euen also the traditions of the Elders Act. xvj Finally we haue receiued many things of the Doctors Councels by times which although they be not written in the Bible yet for as much as the olde Doctors of the Churche do make mention of them we ought to graunt that we receiued them of the Apostles and that they be of like authority with the Scripture and finally that they may worthily be called the word of God vnwritten Now when the right noble Lord Cromwell The vnwritten word of God Stokesly laughed to scorne the Archbishop with the other Bishops which did defend the pure doctrine of the gospel heard this they smiled a litle one vpoÌ„ another forasmuch as they saw him flee euen in y e very beginning of the disputation vnto his old rusty sophistry and vnwritten verities Then Alesius would haue proceded further with the Bishop to haue confuted this blasphemous lye but the Lord Cromwell bade him be coÌ„tent for the time began to go away and it was xij of the clock and thus he made an end w t his protestation Right reuerend mayster Bishop you deny that our christen fayth and religion doth leane only vpoÌ„ the word of God which is written in the Bible which thing if I can proue and declare then you will graunt me that there be no sacramentes but those that haue the manifest word of God to confirme theÌ„ Unto this he did consent and then immediatly that assemble was dissolued for that day The next day when the Bishops were set agayne the Archbishop of Canterbury sending his Archdeacon commaunded Alesius to abstayne from disputation wherupon he wrote his minde and deliuered it vnto Cromwell who afterward shewed the same vnto the Bishops Thus through the industry of Cromwell the colloquies were brought to this end that albeit religioÌ„ could not wholy be reformed yet at that time there was some reformation had throughout all England How desirous and studious this good Cromwel was in y e cause of Christs religioÌ„ The publicke care of Cromwell for the commoÌ„ wealth exaÌ„ples need not to be broght His whole life was nothing els but a continuall care and trauell how to aduaunce and further the right knowledge of the Gospell and reforme the house of God As by so many Proclamations aboue specified by his meanes set forth may well appeare wherein first he caused the people to be instructed in the Lordes Prayer and Creede in English then procured the Scripture also to be read and set forth in the same language for euery English man to vnderstand after that to rescue the vulgar people from damnable Idolatry caused certaine of the most grossest pilgrimages to be destroyed And further for the more commodity of the poore sort which get their liuing with their dayly labor worke of their handes he prouided that diuers idle holidayes were diminished Item he procured for theÌ„ liberty to eate egges and whitmeat in Lent Furthermore by him it was also prouided for y e better instruction of the people that beneficedâ—meÌ„ should be resident in their Cures and parishes there to teach and to keepe Hospitality with many other thinges els most fruitfully redressed for the reformation of Religion and behoofe of Christes Church as by the ProclamatioÌ„s Read afore pag. 1069.1070.1071.1072 c. Iniunctions and necessary articles of Christian doctrine aboue specified set forth in the kings name by his meanes may more aboundauntly appeare pag. 1069.1070 c. Now to adioyne withall his priuate benefites in helping diuers good men and women at sundry times out of troubles and great distresses it would require a long discourse Briefly his whole life was ful of such examples being a man to that intent ordeined of God as his deedes well proued to do many men good and especially such as were in daunger of persecutioÌ„ for religions sake Amongst other infinite stories one or two examples shall suffice for a testimony of his worthy doinges ¶ How Cromwell holpe a poore woman with childe out of great trouble longing for a piece of meat in time of Lent Persecuters Persecuted The
do vse at their boordes is most commonly by the next day forgotten How Winchester hâ—â—teth for D. Haynes and so it was with me Didst thou neuer quoth the Gentleman talke with him nor with none of thy fellowes of the Masse or of the blessed Sacrament No forsooth quoth he Now forsooth quoth the Gentleman thou liest for thou hast bene sene to talke with Testwood and other of thy fellowes an houre together in the church wheÌ„ honest men haue walked vp and downe beside you as euer they haue drawen neare you ye haue staied your talk till they haue bene past you because they should not heare wherof you talked I deny not quoth he but I haue talked with Testwood and other of my felowes I cannot tel how oft which maketh not that we talked eyther of the Masse or of the sacrament for men may common talke of many matters that they would not y t euery man should heare and yet far from any such thyng therefore it is good to iudge the best Well quoth the Gentleman thou must be playner with my Lord then this or els it wyll bee wrong with thee and that sooner then thou weenest How playne will his Lordship haue me to be Sir quoth he There is nothing that I can do and say with a safe conscieÌ„ce but I am ready to do it at his Lordships pleasure What tellest thou me quoth the gentleman of thy conscieÌ„ce Thou maist with a sate conscience vtter those that be heretikes and so doyng thou canst do God and the king no greater seruice If I knew sir quoth he who were an heretike in deede it were a thing Conscience â—ittle passed 〈◊〉 among 〈…〉 but if I should accuse him to be an heretike that is none what a worme would that be in my conscieÌ„ce so long as I liued yea it were a great deale better for me to be out of this lyfe then to lyue in such torment In faith quoth the Gentleman thou knowst as well who be heretikes of thy fellowes at home and who be none as I doo know this paper to be in my hand but it maketh no matter for they shall al be sent for and examined and thinkest thou that they will not vtter and tell of thee all that they can yes I warrant thee And what a folish dolt art thou that wilt not vtter aforehand what they be seeyng it standeth vpon thy deliueraunce to tell the truth Whatsoeuer quoth he they shall say of me let theÌ„ doe it in the name of God 〈◊〉 here 〈◊〉 of â—â—â—chester for I will say no more of theÌ„ nor of no man els then I know Mary quoth the Gentleman if thou wilt doe so my L. requireth no more And for as much as now peraduenture thy wits are troubled so that thou canst not call things euen by by to remembrance I haue brought thee inke paper that thou mayest excogitate with thy selfe write such things as shal come to thy mynd â—aâ—beck 〈◊〉 to acâ—â—se his brâ—â—â—ren O lord quoth Marbecke what will my L. do Will his lordship compell me to accuse men and wot not whereof No quoth the Gentleman my L. compelleth thee not but gently entreated thee to say the truth Therfore make no more adoe but write for my Lord will haue it so and so layd downe the ynke and paper and went his way Now was Marbecke so full of heauines and wo that he wyst not what to do nor how to set the pen to the booke to satisfie the Byshops mynd Marbecke brought to great distresse vnlesse he did accuse men to the woundyng of his owne soule And thus beyng compassed about with nothing but sorrow and care he cryed out to God in his hart fallyng downe with weping tears and sayd O most mercifull father of heauen thou that knowest the secret doyngs of all men Marbeckes praier vnto God haue mercy vppon thy poore prisoner which is destitute of all helpe and comfort Assist me O Lorde with thy speciall grace that to saue this frayle and vile bodye which shall turne to corruption at his tyme I haue no power to say or to write any thing that may be to the casting awaye of my christen brother but rather O Lord let this vile flesh suffer at thy will and pleasure Grant this O most mercifull father for thy deare sonne Iesus Christes sake Then he rose vp and beganne to search his conscience what he might write and at last framed out these wordes Where as your Lordship will haue me write such thyngs as I knowe of my fellowes at home Marbeckes wordes written in Winchesters paper pleaseth it your lordship to vnderstand that I cannot call to remembraunce any maner of thing whereby I might iustly accuse any one of them vnlesse it be that the readyng of the new testament which is common to all men be an offence more theÌ„ this I know not Now the Gentleman about his houre appointed came agayne and found Marbecke walking vp and downe the chamber How now quoth he hast thou written nothing Winchesters gentleman returneth the third time to Marbecke yes Sir quoth he as much as I know Well sayd quoth the Gentleman and tooke vp the paper Which when hee had read he cast it from him in a great fume swearyng by our lordes body that he would not for xx pound cary it to his L. and maister Therfore quoth he go to it againe and aduise thy selfe better or els thou wilt set my Lord against thee and then art thou vtterly vndone By my troth Sir Well sworne and like a right Papist quoth Marbecke if hys Lordshyppe shall keepe me here these seuen yeares I can say no more then I haue sayde Then wilt thou repent it quoth the Gentleman and so putting vp hys penner and inkehorne departed wyth the paper in hys hand The third examination of Marbecke before the Byshop of Winchester hymselfe in his owne house THe next day which was Wednesday by viij of the clocke in the morning The third examination of Marbeck the bishop sent for Marbecke to his house at S. Mary Oueries and as he was entring into the bishops hall he sawe the bishop himselfe commyng out at a doore in y e vpper end therof with a rolle in his haÌ„d and goyng toward the great wyndow he called the poore man vnto him and sayd Marbecke wilt thou cast awaye thy selfe No my Lord quoth he I trust Yes quoth the B. thou goest about it for thou wilt vtter nothing What a deuill made thee to meddle with the scriptures Thy vocation was an other way wherin thou hast a goodly gyft Christ sayth Scrutamini Scripturas And Winchester sayth the Deuill maketh men to meddle with the Scriptures if thou didst esteeme it Yes my Lord quoth he I doe esteme it and haue done my part therin accordyng to that litle knowlege that God hath geuen me And why the deuill quoth the Byshop
No body being reall naturall and organical and not spirituall can be in many places at once ri Christes body in the Sacrament was in the Apostles handes and mouthes at one time which were manye places son Ergo Christes body in the sacrament was not a reall naturall and organicall body but spirituall Cust. In deede you haue driuen me into the straites before I was ware of you and I knowe not howe I may escape your handes honestly But the best refuge that I haue is thys that I will not beleeue you Veri I desire you not to geue credence to me Beleeue the worde of God yea beleue your owne beliefe for they bothe witnesse againste you that Christes body is taken vp into heauen and there shal remaine vntil he come to Iudge Cust. Tush what speake you of the word of God There be many darke sayings therein which euerye man can not attaine to Veri I graunt you there be certaine obscure places in the scripture Custome medleth but little with Scripture yet not so obscure but that a man wyth the grace of God may perceiue for it was wrytten not for Aungels but for men But as I vnderstand Custome medleth but litle with Scripture How say you by S. Augustine S. Hierom S. Ambrose what if they stand on our side Cust. No no I know them well inough Veri So wel as you know them for all old acquaintance if they be called to witnesse they will geue euidence against you For S. Augustine commonly in euery of his bookes but chiefly in an Epistle to his frende Dardanus declareth that Christes body is placed in one roume August ad Darâ—anum I maruell you be not nearer of his counsel His words are these Noli dubitare ibi nunc esse hominem Christum Iesum vnde venturus est Memoriterque recole fideliter crede Christianam confessionem quoniam resurrexit ascendit in coelum sedet a dextris Dei patris nec aliundè quam indè venturus est ad viuos mortuosue iudicandos Et venturus est in eadem corporis substantia cui immortalitatem dedit naturam non abstulit Secundum hanc formam non est putandus vbiue diffusus Cauendum enim est ne ita diuinitatem astruamus hominis vt humanitatem amittamus Dei i. Do not dout the man Iesus Christ to be there froÌ„ whence he shall come And remember well and faithfully beleeue the Christian confession that he is risen ascended into heauen sitteth at the righte hande of God the father and from thence shal come from no other place to iudge the quicke and the dead And shall come in the same substaunce of body to the which he gaue immortality and tooke not the nature from it After this forme he is to be thought not to be dispersed in all places for we must beware so to defend his Diuinitie that we destroy not his humanitie And in an other place of the same Epistle Vna persona Deus homo vtrumue est vnus Christus August ibid. Vbiue per id quod Deus in coelo autem per id quod homo Likewise vpon the 14. Psalme Donec saeculum finiatur sursum est Dominus sed etiam hic nobiscum est veritas Domini Corpus enim in quo resurrexit in vno loco esse oportet August in Psal. 14. veritas autem eius vbique diffusa est i. While the world shall last the Lorde is aboue and also the veritye of the Lorde is with vs. For the body wherein he rose againe must be in one place But the verity of him is euery where dispearsed In like manner wryteth Damasus an olde Byshop of Rome in his Credo Damasus Deuictis mortis imperijs cum ea carne in qua natus passus est resurrexit ascendit in coelum manente eadem natura carnis in qua natus passus est S. Ambrose wryting vppon the 10. chapter of Luke recordeth the same Ergo nec supra terram nec in terra nec secundum terram quaerere debemus Dominum si volumus inuenire Non enim supra terram quaesiuit qui stantem ad Dei dextram vidit Ambros. in 10. cap. Luc. Maria quaerebat in terra tangere Christum non potuit Stephanus terigit quia quaerebat in coelo i. Wherefore neither aboue the earth nor vppon the earth nor according to the earth we oughte to seeke the Lorde if we wil finde him For he did not seeke hym aboue the earth which did see him sitting at the right hande And Marie sought vppon the earth to touch Christ and coulde not Steuen touched hym because he soughte hym in heauen S. Hierome in an Epistle to Marcella prooueth that the bodye of Christe must needes be contained in some place for he sayeth Veri Dei est vbiue esse veri hominis alicubi esse i. The property of God is to be euery where Hierâ—◠〈◊〉 Marcellâ— the propertie of man is to be in one place The same Hierome in an other place calleth it a foolish thing to seeke for him in a narowe place or in a corner which is the lyghte of all the worlde Stultum est eum paruo in loco vel abscondito quaerere qui totius mundi est lumen i. Foolishnesse it is in a smal place or in a hidde corner to seeke hym which is the lyghte of all the whole worlde Origine sayeth likewise Audiendi non sunt qui Christum demonstrant in aedibus i. Hieron They are not to be heard which shewe Christ in houses The same also recordeth Beda wryting vpon these woordes of Christe Now a litle while shal you see me He speaketh in Christes person Therefore sayeth he shall you see me but a little while after my resurrection because I will not still abide in the earth bodily Originâ— but in the manhoode which I haue taken will ascende vp to heauen Beda in cap. Ioaâ— What needeth more woordes All the olde fathers witnesseth the same You may by these soone iudge the rest Nowe to retourne to the matter seeing that the woorde of God in many and sundrye places the Credo and the abridgement of the faith seeing all the olde fathers doe constantly agree in one that the body of Christ is ascended into heauen and there remaineth at the right hande of the father and cannot be more then in one place I doe conclude that the Sacrament is not the body of Christ The Sacâ—â—â—ment is 〈◊〉 the reall◠〈◊〉 of 〈◊〉 and why first because it is not in heauen neyther sitteth at the Fathers right hande moreouer because it is in an hundreth thousande boxes where as Christes bodye filleth but one place Furthermore if the bread were turned into the body of Christe then woulde it necessarily followe that sinners and vnpenitent persones receiue the body of Christ. Cust. Marie and so they do For Paule saith plainly that they receiue
the deuill and defendeth meÌ„ from deceptions of phantasy c. Thus ye haue heard the author and father of holly water which some also ascribe to Pope Sixtus which succeeded Alexander But as y e Papists do not agree in the fyrst authour or institutor of this hallowing of Elementes so I thinke the same vntruely to be ascribed to either but leauing the probation of this to farther leasure let vs nowe heare in our owne tongue theyr owne words which y e vse in this theyr coniuration The forme and wordes vsed of the Priest in coniuring Salt I coniure thee thou creature of Salte by the ✚ liuyng God Salt coniured by the ✚ true God by the holy God c. That thou mayest be made a coniured Salte to the saluation of them that beleue And that vnto all suche as receiue thee thou mayest be health of soule and body and that from out of y e place wherein thou shalt be sprinckled may flie away and depart all phantasy wickednes or craftines of the deuils subtlety and euery foule spirit c. The forme of coniuring water Water coniured I coniure thee thou creature of water in the name of ✚ God the father almighty and in the name of Iesu Christ his sonne our Lord and in the vertue ✚ of the holy Ghost that thou become a coniured water to expell all power of the enemy c. Who seeth not in these wordes blasphemye intollerable how that which only is due to the bloud of Christ and promised to fayth onely in him the same is transferred to earthly and insensate creatures to be saluation both to bodye and spirite inwardlye to geue remission of sinnes to geue health and remedy agaynst euils and deuils against all phantasies wickednesse and all foule spirites and to expell the power of the enemy c. If this be true whereto serueth the bloud of Christ and the vertue of Christian fayth Therfore iudge thy selfe gentle Reader whether thou thinke this trompery rightly to be fathered vpon those ancient fathers aforenamed or els whether it may seme more like trueth that Iohn Sleydan writeth whose woordes in his second booke de Monarchijs are these Ioan 〈◊〉 danu◠〈◊〉 de 4. â—â—â—narch Horum decreta sunt in libris inserta conciliorum sed ex his plaeraque tam sunt leuicula tam nugatoria tam aliena prorsus a sacris literis vt credibile sit ab alijs longo post teÌ„pore fuisse conficta c. That is The decrees of these foresaid Bishops and Martyrs be inserted in the booke of Counsels but of these decrees many therof be so childish so trifling and so farre disagreeing from the holy scripture Many 〈…〉 imputeâ— the oldâ— theâ—â— which 〈◊〉 none oâ— theirs that it is very like that the same were fayned and counterfayted of others long after theyr time c. Thus muche sayth Sleydane with moe woordes in that place Unto whose testimony if I might be so bolde also to adde my coniecture I would suppose the coniuration of this foresayd water and Salte to spring out of the same fountayne from whence proceeded the coniuring of flowers and braunches because I see the order and manner of them both to be so like and vniforme as may appeare The maner of halowing flowers and braunches I coniure thee thou creature of flowers and brauÌ„ches in the name of ✚ God the father almighty Floures braunch hallowâ— and in the name ✚ of Iesu Christ his sonne our Lord and in the vertue of the holy ✚ Ghost Therfore be thou rooted out and displaÌ„ted from this creature of flowers and braunches all thou strength of the aduersary all thou host of the deuill and all the power of the enemy eueÌ„ euery assault of the deuils c. And thus much concerning the antiquity of holy bread and holy water wherby thou mayst partly coniecture the same not to be so olde as Steuen Gardiner in hys Letter agaynst mayster Ridley aboue mentioned woulde haue Pag. 753. being both deceiued himselfe and also goyng about to seduce other Furthermore as touching the reseruing of reliques the memoriall of sayntes brought into the masse Ex Actiâ— Rom. 〈◊〉 in 〈◊〉 Gregoriâ—â— Gregory the thyrd is the author therof who also added to the canon therof this clause Quorum solennitates hodie in coÌ„spectu diuinae maiestatis tuae celebrantur c. Finally it were to long to recite euery thing in order deuised and brought in particularly to the masse and to y e Church For after that mans brayne was once set on deuising it neuer coulde make an end of heaping rite vppon rite and ceremony vpon ceremonye till all religion was turned well nighe to superstition Thereof commeth oyle and creame brought in by Pope Siluester not wont to be hallowed but by a byshop Oyle 〈◊〉 creame The 〈◊〉 onelâ— linnen That the corporas shuld not be of silcke but onely of fine linnen cloth That the Psalmes should be song on sides the one side of the quier singing one verse the other an other with gloria patri c. That baptisme should be ministred at no other time in the yere but onely at Easter and at whitsontide saue onely to infantes and such as were in extreame infirmity and that it should be requyred 40. dayes before Autor 〈◊〉 Conciliâ—â— Tomo 〈◊〉 Hallow of the 〈◊〉 at Easteâ—â— Whitsoâ—â—tide Christ iâ— of bellâ— Ex ponâ— cali 〈…〉 No beaâ—â— so determined by Pope Siricius and therfore was it that fontes were halowed onely at these two seasons the which hallowing they keep yet still but the ordinaunce they haue reiecte Item that belles also were Christened Item no Prieste shoulde weare a beard or haue long hayre so appoynted by Pope Martine the first Item that auriculare confession shoulde be made that the booke of decrees and decretals should be stablished and transubstauntiation confirmed in whiche three Actes Pope Innocentius the thyrd was the chiefest doer Transuâ—â—stantiatâ—â— about the yeare of our Lord. 1215. And thus haue ye in sum the gatheringes of the masse with the Chanon and all the appurtenaunce of the same which not much vnlike to the Crow of Esope being patched with the feathers of so manye byrdes was so long a gethering that the temple of Salomon was not so long in building as the Popes Masse was in making Whereby iudge now thy selfe good Reader whether this Masse did proceede from Iames and other Apostles or no. And yet this was one of the principall causes for which so much turmoyle was made in the Church with the bloudshed of so many Godly men suffering in so many quarters of this realme some consumed by fire some pined away with huÌ„ger some hanged some slayne some racked some tormented one way some another and that onely or chiefelye for the cause of this aforesayd popish Masse as by the reading of this story folowing by the grace of Christ our Lord shall appeare more
al and wilt thou offer him vp agayne dayly at thy pleasure Good intenâ— But thou wilt say thou doest it for a good inteÌ„t O sinck of sinne Oh child of perdition doest y u dreame therein of a good intent where thy conscience beareth thee witnes of Gods threatned wrath against thee How did Saule who for that hee disobeyed the worde of the Lorde for a good intent was throwne from his worldlye and temporall kingdome Shalt thou then that doest deface Gods honour and rob him of his right inherite the eternall and heauenly kingdome Wilt thou for a good intent dishonour God offend thy brother and daunger thy soule wherefore Christ hath shed his most precious bloud Wilt thou for a good intent plucke Christ out of heauen and make his death voyde and deface the triumph of his crosse by offering him vp dayly Wilt thou either for feare of death or hope of life denie and refuse thy God who enriched thy pouertie healed thy infirmitie and yeelded to thee his victory if thou couldest haue kept it Doest y u not consider that the threed of thy life hangeth vpon him that made thee who can as hys will is eyther twine it harder to last the longer or vntwine it againe to breake it the sooner Doest thou not then remember the saying of Dauid a notable King to teach thee a miserable wretch in his 104. Psalme where he sayth thus When thou takest away thy spirit oh Lord from men they die and are turned agayne to their dust Psal. 104. but when thou lettest thy breath go foorth they shall be made and thou shalt renue the face of the earth Remember the saying of Christ in hys Gospell Whosoeuer seeketh to saue his life shall lose it but whosoeuer will lose his life for my sake shall finde it And in the same place Whosoeuer loueth father or mother aboue me is not meete for me Math. 10. He that will follow me let him forsake hymselfe and take vp his crosse and follow me What crosse the crosse of infamy and shame Math. 16. of misery and pouerty of affliction and persecution for his names sake Let the oft falling of those heauenly showers pearce thy stony hart Let the two edged sword of Gods holy word there asunder the sinowes of worldly respects The crosse for Christes sake euen to the very marrow of thy carnall hart that thou mayest once againe forsake thy selfe and embrace Christ. And like as good subiects will not refuse to hazard all in the defence of their earthly and temporal Gouernour so flie not like a white liuered milkesop from the standing wherein thy chiefe captaine Christ hath set thee in array of this life Viriliter age confortetur cor tuum Psal. 26. sustine dominum Fight manfully come life come death the quarell is Gods and vndoubtedly the victory is ours But thou wilt say I will not breake vnitie What not the vnitie of Sathan and his members not the vnitie of darkenes Antichrist also hath his vnitie which is not to be kept the agreement of Antichrist and his adherents Nay thou deceauest thy selfe with the â—ond imagination of such an vnitie as is among the enemies of Christ. Were not the false Prophetes in an vnitie Were not Iosephes breâ—thren and Iacobs sonnes in an vnitie Were not the Heathen as the Amelechites the Phâ—resites and Iebusites in an vnitie Were not the Scribes and Phariseis in an vnitie Doth not King Dauid testifie Conuenerunt in vnum aduersus dominum Yea theeues murtherers conspiratours haue their vnitie But what vnitie Tully sayeth of amitie Amicitia non est nisi inter bonos But marke my friend yea friend if thou be not Gods enemie there is no vnitie but where Christ knitteth the knot among such as be his Yea be well assured that where his truth is resident there it is verified that he himselfe sayeth Non veni mittere pacem in terram sed gladium c. but to set one against another the sonne against the father and the daughter against the mother in lawe Deceaue not thy selfe therefore with the glittering and glorious name of vnitie The agreements of euill men is no vnitie but a conspiracie for Antichrist hath this vnity not yet in deede but in name The agreement of ill men is not an vnitie but a conspiracie Thou hast heard some threatnings some curses and some admonitions out of the scripture to those that loue themselues aboue Christ. Thou hast heard also the sharpe and biting words to those that denie him for loue of lyfe Math. 10. Sayth he not He that denieth me before men I will denie him before my father in heauen And to the same effect writeth Paule Heb. 6. Heb. 6. It is impossible sayth he that they which were once lightned and haue tasted of the heauenly gifte and were partakers of the holy Ghost and haue tasted of the good word of God if they fall and slide away crucifyeng to themselues the sonne of God afresh and making of him a mockingstocke should be renued againe by repentance Rom. 10. And againe saith he if wee shall willingly sinne after we haue receiued the knowledge of his truth there is no oblation left for sinne but the terrible expectation of iudgement and fire which shall deuoure the aduersaries Thus S. Paule writeth and this thou readest and doest thou not quake and tremble Well if these terrible and thundring threatnings can not sturre thee to cleaue vnto Christ and forsake the world yet let the sweete consolations and promises of the scriptures let the example of Christ and his Apostles holy Martyrs and Confessours encourage thee to take faster holde by Christ. Math. 5. Harken what he sayth Blessed are you when men reuile you Esa. 51. and persecute you for my sake reioyce and be glad for great is your reward in heauen for so persecuted they the Prophetes that were before you Heare what Esay the Prophet sayth Feare not the cursse of men be not afrayde of theyr blasphemies for woormes and mothes shall eate them vp like cloth and wooll but my righteousnes shall endure for euer and my sauing health from generation to generation What art thou then sayth he that fearest a mortall man the child of man which vadeth away like the flower and forgettest the Lord that made thee that spread out the heauens and laid the foundation of the earth I am thy Lorde thy God that make the sea to rage and be still Math. 10. whose name is the Lorde of hostes I shall put my word in thy mouth and defend thee with the turning of an hand And our Sauiour Christ saith to his Disciples They shall accuse you and bring you before Princes and Rulers for my names sake Luke 12. and some of you they shall persecute and kill but feare you not saith he nor care you not what you shall say Math. 10. for it is the spirit of your
of Ciprian Panis iste non effigie sed natura mutatus c. I asked of him how natura was taken in the Conuocation house in the disputation vpon the place of Theodoret. To be short Doctour Bourne came often vnto me and I alwayes sayde vnto him that I was not minded nor able to dispute in matters of Religiō but I beleued as the holy Catholick Church of Christ grounded vpon the Prophetes and Apostles doth beleue and namely in the matter of the Sacrament as the holy fathers Cyprian and Augustine do write and beleued and this aunswere and none other they had of me in effecte what wordes soeuer haue bene spread abroad of me that I should be conformable to all thinges c. The trueth is M. Mantell cōstant in his religion I neither heard Masse nor receaued the sacrament during the time of my imprisonment One time he willed me to be confessed I sayd I am content We kneeled downe to pray together in a windowe I beganne without Benedicite desiring him not to looke at my hand for any superstitious particular enumeration of my sinnes Therewith he was called away to the Coūcell ego liberatus Thus muche I beare onely for my life as God knoweth If in this I haue offended any Christian from the bottome of my hart I aske them forgeuenes I trust God hath forgeuen me who knoweth that I durst neuer deny him before men least he shoulde deny me before his heauenly father Thus haue I left behinde me written with myne own hand the effect of all the talke especially of the worst that euer I graunted vnto to the vttermost I can remember as God knoweth all the whole communication I haue not written for it were both to long and to foolish so to doe Now I beseche the liuing God which hath receiued me to his mercy and brought to passe that I dye steadfast and vndefiled in his trueth at vtter defiaunce and detestation of all Papisticall and Antichristian doctrine I beseech him I say to keepe and defend al his chosen for his names sake from the tyranny of the Byshop of Rome that Antichrist Anno. 1554. Aprill and from the assault of all his satellites Gods indignation is knowne he will trie and proue who be his Amend your liues Deny not Christ before men least he deny you before his heauenly father Feare not to lose your liues for him for yee shall fynde them agayne God hold his mercifull hand ouer thys Realme and auert the plagues imminent from the same God saue the Queene and send her knowledge in his truth Amen pray pray pray ye Christians and comfort your selues with the Scriptures Written the 2. of March an 1554. by me Walter Mantell prisoner whom both God and the world hath forgeuen his offences Amen And thus much concerning the purgation of Mayster Walter Mantell who if he had cōsented vnto the Queene what time she sent Doctour Bourne vnto him to deny his fayth it is not otherwise to be thought but he had had his pardon and escaped with life Upon the Saterday being the iij. of March sir Gawen Carew March 3. Sir Gawen Carew and M. Gibbes brought to the Tower March 7. and maister Gibbes were brought through London to the Tower with a company of horsemen In Lōdon the vij day of March euery housholder was commaunded to appeare before the Alderman of their ward and there were commaunded that they their wiues and seruaunts should prepare themselues to shrift and receiue the Sacrament at Easter and that neither they nor any of them should depart out of the Citie vntill Easter was past March 18. Lady Elizabeth brought to the Tower March 24. Upon the Sonday following being the xviij daye of March the Lady Elizabeth of whom mention was made before the Queenes Sister was brought to the Tower Upon Easter euen being the xxiiij of March the Lorde Marques of Northampton the Lord Cobham and Sir William Cobham were deliuered out of the Tower The xxv day being Easter day in the morning at S. Pancrase in Cheape the Crucifixe with the Pixe were taken out of the Sepulchre March 25. The Pixe risen out of the Sepulchre from all the watchmē at S. Pancrase Church before the Priest rose to the resurrection so that when after his accustomed maner he put his hande into the Sepulchre and sayde very deuoutely Surrexit non est hic he found his words true for he was not there in deede Whereupon being halfe dismayed they consulted amongst themselues whom they thought to be likeliest to do this thing In which debatement they remembred one Marsh which a little before had bene put from that personage because he was married to whose charge they layde it M. Marsh burthened with suspicion and with his mariage But when they coulde not proue it beeing brought before the Maior they then burdened him to haue kept company with his wife since that they were by commaundement diuorsed Whereto he aunswered that hee thought the Queene had done him wrong to take from him both his liuing and his wife which words were then noted and taken very greeuously and he and his wife were both committed to seuerall Counters notwithstanding that he had bene very sicke The viij of Aprill there was a Cat hanged vpon a gallowes at the Crosse in Cheape Aprill 8. A Cat hanged with a shauen crowne vpon the gallowes in Chepeside apparelled like a Priest ready to say Masse with a shauen crowne Her two forefeete were tyed ouer her head with a rounde paper lyke a wafer cake put betweene them whereon arose great euil will against the Citie of London For the Queene and the Byshops were very angry withall and therefore the same after noone there was a Proclamation that who soeuer could bring foorth the partie that did hang vp the Cat should haue xx nobles which reward was afterwardes increased to xx markes but none could or would earne it As touching the first occasion of setting vp this Gallowes in Cheapeside The number and occasion of gallowes set vp in the Citty of London heere is to be vnderstand that after the Sermon of the Byshop of Winchester aboue mentioned made before the Queene for the straite execution of Wyats souldiours immediately vppon the same the xiij of February were set vp a great number of Gallowes in diuers places of the Citie namely two in Chepeside one at Leaden hall one at Billynges gate one at S. Magnus Church one in Smithfield one in Fleetestreete foure in Southwarke one at Allgate one at Byshops gate one at Aldersgate one at Newgate one at Ludgate one at Saint Iames parcke corner one at Cripplegate all which Gibbets gallowes to y e number of xx there remained for terrour of other frō the xiij of February till the iiij of Iune then at the cōming in of King Philip were taken downe The xj day of Aprill was Syr Thomas Wyat beheaded and quartered at the
benefite and grace offred from the apostolick sea vntill the abrogation of such lawes wherby you haue disioined and disseuered your selues from the vnity of Christes Church It remayneth therefore that you like true christians prouident men for the weale of your soules bodyes ponder what is to be done in this so weighty a cause and so to frame your actes and procedings as they may tend first to the glory of God and next to the conseruation of your coÌ„mon wealth surety and quietnes The next day after the 3. Estates assembled agayne in the great chamber of the Court at Westminster where the king and queenes maiesties and the Cardinall being present they did exhibite sitting all on theyr knees a supplication to theyr highnesses the tenor wherof ensueth * The Copy of the supplication and submission exhibited to the king and Queenes maiesties by the Lordes and Commons of the Parliament WE the Lordes spirituall and temporall and the commoÌ„s of this present parliament assembled The suppâ—â—â—catioÌ„ â—â—â—â—mission oâ— the Loâ—â— and Comâ—mons to the king 〈◊〉 Queenes maiesties representing the whole body of the realme of England and dominions of the same in our own names particularly and also of the sayd body vniuersally in this supplicatioÌ„ directed to your maiestyes with most huÌ„ble sute that it may by your gracious intercession and meane be exhibited to the most reuerend father in God the Lord Cardinall Poole Legate sent specially hither from our most holy father Pope Iulius the third and the Sea Apostolick of Rome do declare our selues very sorye and repentaunt for the schisme and disobedience committed in this realme and the dominions of the same against the sayd sea Apostolicke either by making agreing or executing any lawes ordinaunces O great sâ—â—row and deepe repentauncâ— or commaundementes agaynst the supremacye of the sayde sea or otherwise doing or speaking that might impugne the same Offring our selues promising by this our supplication that for a token and knowledge of our sayd repentance we be and shal be alway ready vnder and with the authorities of your Maiesties to the vttermost of our power to doe that shal be in vs for the abrogation and repealing of the sayd lawes and ordinaunces in this present parliament as well for our selues as for the whole body whom we represent Whereupon we most humbly beseech your maiesties as persons vndefiled in the offence of his body towardes the sayde Sea which neuerthelesse God by his prouidence hath made subiecte to your maiesties so to set forth this our moste humble sute The Popâ— absolutioâ— caÌ„not 〈◊〉 but by inâ—tercessioâ— of kinge Queene The suppâ—â—â—cation 〈◊〉 vp by the king and Queene 〈◊〉 the Caâ—â—â—â—nall that we may obteine from the sea Apostolicke by the sayd most reuerent father as wel particularly as vniuersally Absolution release and discharge from all daunger of such Censures and sentences as by the lawes of the church we be fallen in and that we may as children repentant be receiued into the bosome vnity of Christes church so as this noble Realme with all the members therof may in vnity and perfect obedience to the Sea Apostolicke and Popes for the time being serue GOD and your Maiesties to the furtheraunce and aduancement of his Honour and Glorye Amen The Supplication being read the king and Queene deliuered the same vnto the Cardinall who perceiuing y e effect thereof to aunswere his expectation did receiue the same most gladly from theyr Maiesties and after he had in fewe wordes geuen thankes to God and declared what great cause he had to reioyce aboue all others that his coÌ„ming from Rome into England had takeÌ„ most happy successe He by the Popes authority did geue them this absolution folowing ¶ An absolution pronounced by Cardinall Poole to the whole Parliament of England in the presence of the King and Queene OUr Lord Iesus Christ which with his most precious bloud hath redemed and washed vs froÌ„ all our sinnes and iniquities that he might purchase vnto himselfe a glorious spouse without spot or wrinckle whoÌ„ the Father hath appoynted head ouer all his church he by his mercy absolue you And we by apostolick authority geuen vnto vs by the most holy lord Pope Iulius the 3. his Uicegerent in earth do absolue deliuer you and euery of you with the whole Realme and the Dominions therof from all Heresy and Schisme and from all and euerye iudgement Censures and paynes for that cause incurred also we do restore you agayn vnto the vnity of our Mother the holy Church as in our Letters more playnely it shall appeare In the name of the father of the sonne and of the holy Ghost When all this was done they went into the Chappell and there singing Te Deum with great solemnity declared the ioy and gladnesse that for this reconciliation was pretended The reporte of thys was with great speede sent vnto Rome as well by the king and Cardinals Letters which hereafter folow as also otherwise WherupoÌ„ the pope caused there at Rome processions to be made and thankes to be geueÌ„ to God with great ioy for the conuersion of England to his Churche and therefore praysing the Cardinals diligence and the deuotion of the king and queen on Christmas euen by his Buls he set forth a generall pardoÌ„ to all such as did truely reioyce for the same ¶ A copy of king Philips Letter written with his owne hand to Pope Iulius touching the restoring of the Realme of England MOst holy Father I wrote yesterday vnto Don Iohn Maurique Nouember 30. K. Phillips letter to the Pope tranâ—uted out of Spanish into English that he shoulde declare by worde of mouth or els write to your holynes in what good state the matter of religion stoode in this Realme and of the submission to your holinesse as to the chiefe As this day which is the feast of S. Andrew late in the euening we haue done God that seruice to whose onely goodnesse we must impute it and to your holynes who haue taken so great payne to gayne these soules that this realme with full generall consent of all them that represent the state being very peniteÌ„t for that was past and well bent to that they come to doe submitted themselues to youe holynes to that holy Sea whom at the request of the Queene and me your Legate did absolue And forasmuch as the sayd Don Iohn shall signify vnto your holinesse all that passed in this matter I will write no more therof but onely that the Queene I as most faythful deuout children of your holynes haue receiued the greatest ioy and comfort hereof that may be expressed with tong Considering that besides the seruice done to God hereby it hath chaunced in the time of your holynes to place as it were in the lappe of the holy Catholicke churche such a kingdome as this is And therfore I thinke I cannot be thankefull enough
yet I testify vnto you that the comfort of my sweete Christ doth driue from my phantasy the feare of death But if my deare husband Christ doe for my triall leaue me alone a little to my selfe alas I know in what case I shal be thē but if for my proofe he do so yet am I sure he will not be long or far from me Though he stand behind the wal hide himselfe as Salomō saith in his mistical ballet yet will he peep in by a crest to see how I do He is a very tender harted Ioseph though he speak roughly to his brethren handle thē hardly yea threatē greuous bondage to his best beloued brother Beniamin yet can he not conteyne hymselfe from weeping with vs vpon vs with falling on our neckes and sweetly kissing vs. Such Christ a sweete brother vnto vs. such a brother is our Christ vnto vs all Wherfore hasten to go vnto him as Iacob did with his Sonnes and family leauing theyr country and acquayntaunce Yea this our Ioseph hath obteined for vs that Pharao the Infidell shall minister vnto vs chariots wherin at ease we may be caryed to come vnto him as we haue experience how our very aduersaries do help vs vnto our euerlasting blisse by theyr spedy dispatch yea how all thinges haue bene helpinges hereunto blessed be our God Be not afrayde of fraybugges which lye in the way Feare rather the euerlasting fire feare the Serpent which hath that deadly sting of which by bodely death they shall be brought to taste which are not grafted in Christ wanting fayth and a good conscience and so are not acquaynted with Christ the killer of death But oh my deare wyfe and frends we we whom God hath deliuered from the power of darcknes and hath translated vs into the kingdom of his deare sonne by putting of the old man by fayth putting on the newe euen our Lord Iesus Christ his wisedome holines righteousnes redēption we I say haue to triumph agaynst the terrible spitefull Serpent the Deuill sinne hell death damnation For Christ our brasen Serpent hath pulled away the sting of this serpēt The sting of death pluck◠out 1. Cor. 15. so that now we may boldly in beholding it spoyled of his sting triūph with our Christ al his elect say Death where is thy sting Hell where is thy victory Thankes be to God who hath geuen vs Vs the victory through our Lord Iesus Christ. Wherfore be mery my deare wife all my deare felow heyres of the euerlasting kingdome alwayes remēber the Lord. Reioyce in hope be pacient in tribulation continue in prayer pray for vs now appoynted to the slaughter y t we may be vnto our heauenly father a fat offering and an acceptable sacrifice I may hardlye write to you Wherfore let these few words be a witnes of commendations to you and all them which loue vs in fayth To this his flocke the parish of Alhallowes in Bredstreate He wrote also a fruitefull letter exhorting and charging them to beware of the Romish religiō and constantly to sticke to the truth which they had confessed and namely vnto my flocke among whom I am resident by Gods prouidence but as a prisoner And although I am not so amōg them as I haue bene to preach to them out of a pulpit yet doth god now preach vnto them by me by this my imprisonment and captiuity which now I suffer among them for Christes Gospelles sake bidding them to beware of the Romish Antichristian religion and kingdome requiring and charging them to abide in the trueth of Christ which is shortly to be sealed w t the bloud of theyr Pastor who though he be vnworthy of such a ministery yet Christ there high pastor is to be regarded whose truth hath bene taught thē by me is witnessed by my chaynes shall be by my death through the power of that hye pastor Be not carefull good wife cast your care on the Lord commend me vnto him in repentant praier as I do you and our Samuell whom euen at the stake I will offer as my selfe vnto God Fare ye wel all in Christ in hope to be ioyned w t you in ioy euerlasting This hope is put vp in my bosome Amen Amen Amen Pray pray * An other Letter to Maystres Lucy Harington a Godly Gentlewoman and frendly to him in his troubles YOur most gentle commendations An other comfortable lette◠of M. Saunders whereof this messenger made remembraunce vnto me was for two causes very comfortable First for that thereby I vnderstood of the state of your health bodely welfare for the which I geue thankes vnto god who graunt the long continuaunce thereof to his honour and fatherly good will whereunto I will dayly say Amen And farther I was refreshed by the expressing of your mindefull frendship towardes me farre vnworthy thereof Wherein I take occasion of much reioysing in our so gracious a God and mercifull Father who as he hath in his vnmeasurable mercy by fayth handfasted vs his chosen childrē vnto his deare sonne our Christ as the spirituall spouse of such an heauēly husband so he linketh vs by loue one vnto an other being by that bond cōpact together with charitable readines to doe good one vnto another so that first to the glory of our God his Christ thē to our owne ioying in the testimony of a good cōscience and last of all to the stopping of the mouthes and confusiō of our aduersaries we beare the badge as the right spouse of our Christ which himselfe noted in this saying Herein shall all men know that ye be my Disciples if ye loue one another Then farther by this bond of mutuall loue The true badge of Christ. Iohn 13. is sette forth the fatherly prouidence of God towardes vs his children that though it be he that careth for vs in whome we liue mooue and be who feedeth all flesh with bodely sustenaunce yet hath he appoynted vs in these present necessities to stand in his sted one vnto another Wherein is not onelye sette forth our dignitye but also that vnspeakeable accorde and vnitye among vs the many members in his mysticall body And though that either for lacke of ability or els through distaunce of place power and oportunity of helping one another doe fayle yet wonderfull is the working of Gods children through the spirite of prayer as wherby they fetch all heauenly influence frō Christ theyr celestiall head by his spirite to be measured seuerally as maye serue to the mayntenaunce of the whole body Thus doth our faythfull prayer which we make one for another distribute and scater Gods bountiful blessinges both ghostly and bodely Iohn 15. when ordinary ability lacketh and when the arme may not reach forth such Gods riches According herunto I well perceiue and vnderstand your readines to do good vnto all and especially I haue experience of your
question for I am sure that booke stoppeth all their mouthes Then sayd I My Lord I thinke many things be farre wide from the truth of Gods word in that booke Then my Lord sayd Thou art a very varlet Math. 5. To that I aunswered that is as ill as Racha or Fatue Then my Lord sayd thou art an ignoraunt beetill brow To that I aunswered D. Taylour learned in diuinitie and also in the ciuill lawe Gardiners booke de vera obedientia I haue read ouer and ouer agayne the holy Scriptures and S. Augustines workes through S. Cyprian Eusebius Origine Gregory Nazianzen with diuers other bookes through once therefore I thanke God I am not vtterly ignoraunt Besydes these my Lorde I professed the Ciuill lawes as your Lordship did and I haue read ouer the Canon law also Then my Lord sayd with a corrupt iudgement thou readest all things Touching my profession it is Diuinitie in whiche I haue written diuers bookes Then I saide my Lord ye did write one booke De vera obedientia I would you had bene constant in that for in deede you neuer did declare a good conscience that I heard of but in that one booke Then my Lord sayd tut tut tut I wrote agaynst Bucer in Priestes Mariages but such bookes please not such wretches as thou art which hast bene maryed many yeares To that I aunswered I am maryed in deed and I haue hadde nine children in holy Matrimonye I thanke God and this I am sure of that your proceedinges now at this present in this Realme agaynst Priestes Mariages is the maintenance of the doctrine of deuils agaynst naturall lawe Ciuill lawe Canon law generall Counsels Canons of the Apostles auncient Doctours and Gods lawes Then spake my Lord of Duresme saying You haue professed the Ciuill law as you say Then you know that Iustinian writeth that Priestes shoulde at theyr taking of orders sweare that they were neuer maryed and he bringeth in to proue that Canones Apostolorum To that I aunswered that I did not remember any such lawe of Iustinian But I am sure that Iustinian Writeth in Titulo de indicta viduitate in Cod. that if one would bequeath to his wife in his TestameÌ„t a legacy vnder a conditioÌ„ that she shuld neuer mary agayne and take an othe of her accomplishing of the same yet she may mary agayne if he die notwithstanding the aforesayd coÌ„dition and othe taken and made agaynst Mariage and an othe is an other maner of obligation made to God then is a Papisticall vow made to man Moreouer in the Pandects it is conteined that if a man doth manumit his handmayde vnder a condition that shee shall neuer mary yet she may mary and her Patrone shall loose ius patronatus for his adding of the vnnaturall and vnlawfull condition agaynst Matrimony Then my Lord Chauncellor sayd thou sayst that Priestes may be maryed by Gods law How prouest thou that Scripture â—pprâ—ueth 〈◊〉 maâ—sages but â—he Pâ—pe 〈◊〉 be heard beâ—ore the Scripture Chrysost. â—alleth it an â—eresie to â—ay that a Priest may â—ot be maâ—yed I aunswered by the playne wordes and sentences of S. Paul both to Timothy to Titus where he speaketh most euidentlye of the mariage of Priestes Deacons and Byshoppes And Chrysostome writing vpon the Epistle to Timothy sayth It is an heresye to say that a Bishop may not be maryed Then sayd my Lord Chauncellor thou lyest of Chrysostome But thou doest as all thy companions doe belye euer without shame both the Scriptures and the Doctors Diddest thou not also say that by the Canon lawe Priestes may be maried whiche is most vntrue and the contrary is most true I aunswered We read in the Decrees that the foure generall Councels Nicene Constantinopolitane Ephesine and Chalcedone haue the same authority that the foure Euangelistes haue And we read in the same decrees which is one of the chiefe bookes of the Canon law that the Councell of Nicene by the meanes of one Paphnutius Canon law â—â—proueth Priests maâ—iages did allow Priestes bishops mariages Therfore by the best part of the Canon law Priestes may be maried Then my Lord Chauncellour sayd thou falsifiest the generall Councell For there is expresse mention in the sayde Decree that Priestes shoulde be diuorced from their wiues Winchester â—â—lyeth the â—ouncell whiche bee maried Then said I if those words be there as you say then am I content to lose this great head of mine Let the booke be fetched 〈◊〉 â—elpeth Winâ—â—ester 〈…〉 Then spake my Lord of Duresme Though they be not there yet they may be in Ecclesiastica historia which Eusebius wrote out of which booke the Decree was taken To that sayd I it is not like that the Pope woulde leaue out any such sentence hauing such authority making so much for his purpose Then my Lord Chauncellor sayd Gratian was but a patcher thou art glad to snatch vp such a patch as maketh for thy purpose I answered my Lord I can not but maruell that you do call one of the chiefe Papistes that euer was but a patcher Then my Lord Chauncellor sayd Nay I call thee a snatcher a patcher To make an end wilt thou not returne agayne with vs to the Catholicke Church and with that he rose And I sayd By Gods grace I will neuer departe from Christes Church Then I required that I might haue some of my frendes to come to me in prison and my Lord Chauncellour sayde thou shalt haue iudgement within this weeke and so was I deliuered agayne vnto my keeper D. Taylour 〈◊〉 agayne 〈…〉 My Lord of Duresme would that I should beleue as my father and my mother I alledged S. Augustine that we ought to preferre Gods word before all men And thus muh was conteined in the foresayd letter of Doctor Taylour for that matter Besides this letter moreouer he directed an other writing in like maner to an other frend of his concerning the causes wherfore he was condemned whiche we thought likewise here to expresse as foloweth ¶ The copy of an other Letter to his frend touching his assertions of the Mariage of Priestes and other causes for the which he was condemned IT is heresy to defend any doctrine agaynst the holy scripture Therfore the Lord Chauncellour and Bishops coÌ„senting to his sentence agaynst me be heretickes For they haue geuen sentence agaynst the mariage of priests knowing that S. Paul to Timothe and Titus writeth playnly The B. of Wint. and his felloweâ— proued to be oâ—pen heretickes by Scripture 〈◊〉 by the true â—â—â—nition of hereâ—â— that Bishops Priestes Deacons may be maried knowing also that by S. Paules doctrine it is the doctrine of y e deuils to inhibite Matrimony And S. Paule willeth euery faythfull Minister to teach the people so least they be deceiued by the marked Marchauntes 1. Tim. 4. These Byshops are not ignoraunt that it is onely S. Paules counsell
remeÌ„ber that once you were as farre as a man might iudge of the Religion that I am of at this present 〈…〉 of the 〈◊〉 religiâ—â— with M. â—â—adford and I remember that you haue set forth the same earnestly Gladly therfore would I learn of you what thing it was that moued your conscience to alter and gladly would I see what thing it is that you haue sene sithen which you saw not before Pendleton Maister Bradford I doe not know wherefore you are condemned Bradford Transubstantiation is the cause wherfore I am condemned and because I denye that wicked men receyue Christes body wherein I woulde desire you to shewe me what reasons which before you knew not did moue your conscience now to alter For once as I sayd you were as I am in Religion Here mayster Pendleton halfe amazed began to excuse himselfe if it would haue bene as though he had not denied fully transubstantiation in deede although I sayde quoth he that the word was not in Scripture Pendleton belike would study out the reasons that moued him to alter for he had none ready to shew Euill men receiue not Christes body He must be in Christes body that must receiue Christes body and so hee made an endlesse tale of the thing that moued hym to alter but sayd he I wil gather to you the places which moued me and send you them And here he desired Bradforde that hee might haue a copye of that whiche he had sent to Mayster Weston the which Bradford did promise him Syme reasoning also they had whether euill men dyd receiue Christes body Bradford denying and Pendleton affirming Bradford sayd that they receiued not the spirit Ergo not the body for it is no 〈◊〉 carkas Hereto Bradford brought also S. Augustine how Iudas receiued Panem Domini and not Panem Dominum how that he muste be in Christs body which must receiue the body of Christ. But Pendleton went about to put it away with idem and not ad idem and how that in Corpore Christi was to be vnderstand of all that be in the visible Church with Gods elect Bradforde denyed this to be Saynt Augustines meaning and sayd also that the allegation of idem and not ad idem could not make for that purpose They talked more of Transubstantiation Pendleton bringing forth Cyprian The place of S. Cyprian expounded how the nature of bread is chaunged Cyprian expounded by Gelasius Panis natura mutatur c. And Bradforde sayde that in that place natura did not signify substaunce As the nature of an herbe is not the substaunce of it so the breade chaunged in nature is not to be taken for chaunged in substaunce For now it is ordeined not for the foode of the body simply but rather for the soule Here also Bradford alleadged the sentence of Gelasius Pendleton sayde that he was a Pope Yea sayd Bradford but his faith is my fayth in the Sacrament if ye would receiue it They reasoned also whether accidentia were res or no. If they be properly res sayde Bradford then are they substaunces and if they be substances they are earthly Pendleton driuen to say that accidences be substance then are there earthly substaunces in the Sacramen as Irenaeus sayth which must needes be bread But Pendleton sayde that the colour was the earthly thing and called it an accidentall substaunce I omitte the talke they had of my Lord of Canterbury of Peter Martyrs booke of Pendletons Letter layde to Bradfordes charge when he was condemned with other talke more of the Church whether Dic Ecclesiae was spokeÌ„ of the vniuersall Church or of a particular which PeÌ„dleton at the length graunted to bee spoken of a particulare Church also of vayne glory which he willed Bradford to beware of and such like talke A litle before his departing Bradford sayd thus Maister Doctor Bradford could heare no reason of the Papistes to infirme his opinion agaynst transubstantiation as I said to M. Weston the last day so saye I vnto you agayne that I am the same man in Religion agaynst Transubstantiation styll which I was wheÌ„ I came into prison for hitherto I haue sene nothing in any poynt to infirme me At which words Pendleton was something moued and said that it was no Catholicke doctrine Yes quoth Bradford and that wil I proue euen by the testimony of the Catholicke fathers vntill Concilium Lateranense or thereabout Thus Pendleton weÌ„t his way saying that he would come oftener to Bradford God our father be with vs all and geue vs the spirite of his truth for euer Amen The same day in the afternoone about fiue of the clock came Mayster Weston to Bradford and after gentle salutations he desired the company euery man to depart so they two sat downe And after that he had thanked Bradford for his writing vnto him he pulled out of his bosome the same writing which Bradford had sent him The writing is this that foloweth * Certayne reasons agaynst Transubstantiation gathered by Iohn Bradford and geuen to Doctour Weston and others 1. THat which is former sayth Tertullian is true that whiche is latter is false TransubstantiatioÌ„ not brought into the church before the yeare 1215. by Pope Innocentius 3. But the doctrine of transubstantiation is a late doctrine for it was not defined generally afore the Councel of Laterane about 1215. yeares after Christes comming vnder Pope Innocentius the thyrd of that name For before that time it was free for all men to beleue it or not beleue it as the Bishop of Duresme doth witnesse in his booke of the presence of Christ in his Supper lately put forth Ergo the Doctrine of Transubstantiation is false 2. That the words of Christes supper be figuratiue the circuÌ„staÌ„ces of the scripture the Analogy or proportioÌ„ of the sacrameÌ„tes Three reasons prouing the wordes of the Lordes supper to be figuratiue the senteÌ„ces of all the holy fathers which were did write for the space 1000. yeares after Christes Ascension do teach wherevpon it foloweth that there is no transubstantiation 3. That the Lord gaue to his Disciples bread and called it his body the very Scriptures do witnesse For he gaue that called it his body which he tooke in his handes wheron he gaue thankes which also he brake gaue to his Disciples that is to say bread as the fathers 1. Circumstances of Scripture 2. Proportion of Sacramentes 3. Testimony of olde Doctours The wine is not transubstantiateâ— Ergo neyther the bread Iraeneus Tertullian Origene Cyprian Epiphanius Augustine and all the residue which are of antiquity doe affirme but in as much as the substaunce of breade and wine is an other thing then the substance of the body bloud of Christ it plainely appeareth that there is no transubstantiation 4. The bread is no more transubstantiate then the wine but that the wine is not traÌ„substaÌ„tiate S. Mathew S. Mark
thee and thy people as Samuel did Amen Amen If on this sort good Mother from your heart you wold pray as I shoulde be the moste meriest man that euer was so am I certaine the lettes of your praier for my imprisonmeÌ„t would be taken away Good Mother therefore marke what I haue wrytten and learne this Prayer by heart to say it daily and then I shall be merye and you shall reioyce if that you continue as I truste you doe in Gods true Religion euen the same I haue taught you and my father Traues I trust wil putte you in remembraunce of 〈◊〉 letter 〈◊〉 not to 〈◊〉 handes my brother Roger also I trust doeth so daily Goe to therefore and learne apace Although the deuill cast diuers lettes in the waye God in whome you truste will cast them awaye for hys Christes sake if you will call vppon him and neuer will he suffer you to be tempted aboue that he will make you able to beare But howe you shoulde doe heerein the other Letter which I haue wrytten herewith shall teache you which I woulde none should reade till my father Traues haue read it he wil geue you by Gods grace some instructions Nowe therefore will I make an ende praying you good Mother to looke for no mo Letters for if it were knowen that I haue penne and inke and did wryte then should I want all the foresayd commodities I haue spoken of concerning my body and be cast into some dungeon in fetters of yron which thing I know would greeue you and therefore for Gods sake see that these be burned when this little prayer in it is copied out by my brother Roger for perchaunce your house may be searched for such geare when you thinke little of it and looke for no moe sweete Mother till eyther God shall deliuer mee and sende mee oute eyther you and I shall meete together in heauen where we shall neuer part asunder Amen I require you Elizabeth and Margarete my sisters that you will feare God vse Prayer loue your husbandes be obedient vnto them as God willeth you bring vppe youre children in Gods feare and be good housewiues God blesse you both wyth both your husbandes my good brethren whome to doe good because I nowe can not I will pray for them and you Commende me to my sister Anne mother Pike T. Sorrocolde and his wife R. Shalcrosse his wife R Bolton I. Wild M. Vicare the Parson of Mottrom Syr Laurence Hall with all that loue I trust liue in the Gospel and God turne Syr Thomas his heart Amen I will daily pray for him I nede not to set my name you know it wel inough Because you shoulde geue my Letters to my father Traues to bee burned I haue wrytten heere a Prayer for you to learne to pray for me good mother and an other for all your house in your euening Prayer to pray with my brother These Praiers are written wyth mine owne hande keepe them still but the letters geue to father Traues to burne and geue father Traues a copie of the latter Prayer An other Letter to his Mother as hys last farewell vnto her in this world a litle before he was burned GOds mercy and peace in Christ be more and more perceiued of vs Amen My moste deare Mother in the bowelles of Christe I heartely pray and beseeche you to be thankefull for me vnto God which thus nowe taketh me vnto hymselfe I dye not my good mother as a theefe a murderer an adulterer c. but I die as a witnesse of Christe hys Gospell and veritie which hetherto I haue confessed I thanke God as well by preaching as by prisonement and now euen presently I shall moste willingly confirme the same by fire I knowledge that God moste iustly mighte take mee hence simply for my sinnes which are many great grieuous but the Lorde for his mercy in Christ hath pardoned them all I hope but nowe deare Mother he taketh mee hence by this death as a Confessour and witnesse that the Religion taughte by Christe Iesu the Prophetes Bradford perecuted of the prelates not for his sinnes but for the truth of Christ. and the Apostles is Gods truth The Prelates doe persecute in me Christ whome they hate and hys trueth which they maye not abide because theyr woorkes are euill and maye not abide the truth and light least men shoulde see theyr darkenesse Therefore my good and moste deare Mother geue thankes for me to God that hee hathe made the fruite of your wombe to be a witnesse of hys glory attend to the truthe which I thanke God for it I haue truely taughte out of the Pulpit of Manchester Use often and continuall Prayer to God the Father through Christe Hearken as you may to the scriptures serue God after his word and not after custome beware of the Romish religion in England defile not your selfe with it carye Christes Crosse as he shall lay it vppon your backe forgeue them that kil me pray for them for they knowe not what they doe commit my cause to God our father be mindefull of bothe youre daughters to helpe them as you can I send all my wrytings to you by my brother Roger do with them as you will because I cannot as I woulde he can tell you more of my minde I haue nothing to geue you or to leaue behinde me for you onely I pray God my father for his Christes sake to blesse you and keepe you froÌ„ euil He geue you pacience he make you thankefull as for me so for your selfe that wil take the fruit of your wombe to witnesse hys veritie wherein I confesse to the whole world I die and depart thys life in hope of a much better which I looke for at the hands of God my father thorough the merites of hys deare sonne Iesus Christ. Thus my deare Mother I take my last farewell of you in this life beseeching the almighty and eternal father by Christ to graunt vs to meete in the life to come where we shall geue him continuall thankes and praise for euer and euer Amen Out of prison the 24. of Iune 1555. Your sonne in the Lord Iohn Bradford A letter sent wyth a supplication to Queene Mary her Counsell and the whole Parlament IN moste humble wise complaineth vnto your Maiestie and honours a poore subiecte persecuted for the confession of Christes veritie A letter of M. Bradford ioyned with a supplication sent to Q. Maâ—y her Counsayle and the Parlament the which veritie deserueth at your hands to be maintained and defended as the thing by the whiche you raigne and haue your honour and authorities Althoughe we that be professours and thorough the grace of God the constante confessours of the same are as it were the outsweepings of the worlde yet I say the veritie it selfe is a thing not vnwoorthy for your eares to heare for your eyes to see and for youre handes to handle
Richard Bartlet Robert Bartlet Thomas Bernard  Iohn Clerke of little Missenden For saying shee neuer did beleeue in the sacrament of the aultare or euer would beleue in it Iohn Gardiner did appeache Iohn Horne of Ambylden His sister Agnes Warde Wardes wife of Marlow Nicholas Stokeley Because that when this Gardiner sayde God helpe vs and our Ladie and all the saints of heauen then she sayd what neede is it to goe to the feete when we may goe to the head  William Stokeley The wife of William Deane Will. Ramsey of Newbery Iohn Symon og Marlow Hys wife of Marlow Iohn Gray of Marlow Dauy Schyrwood William Schyrwood Raynold Schyrwood Iohn Say did detect Christopher Shomaker Ih. Okinden Rob. Pope Thys Chrystopher Shomaker hadde beene burned a little before at Newbery Christoph. Shomaker martir ¶ Byshop Longland seeking matter against Isabell Morwyn of whome hee coulde take no greate aduauntage by examination called and caused Elizabeth Copland her own sister to testifie against her in maner as followeth Elizabeth Coplande witnesseth against Isabel Morwyn her owne sister Firste because in talke together comming from their father being at the poynte of death Isabell sayde to her sister Elizabeth that all whych dye either passe to hel or heauen Nay sayde the other there is betweene them purgatorie Agayne when Elizabeth came from the roode of rest sayd Isabell that if she knew so much as shee hath heard shee would go no more on pilgrimage while she liued for all Saints said she be in heauen Then asked Elizabeth wherfore pilgrimage was ordeined of Doctours and Priestes Said the other for gaine profit Who hath taught you this quoth Elizabeth man or womaÌ„ Your Curate I dare say neuer learned you so My Curate sayd she will neuer knowe so much and moreouer sayd to Elizabeth her sister that if she woulde keepe counsaile not tell her husband she would say more And when Elizabeth answered that she would not tell but sayth the other I will haue you to sweare and because she woulde not sweare the other would not proceed any further Alice Browne forced by her othe too detect Iohn Tracher of Chessham The cause why this Iohn Tracher was denounced was thys for that hee taught her in the Gospell this sayeng of Iesus Blessed bee they that heare the word of GOD and keepe it Also because hee taughte her the eyghte beatitudes in English ¶ Emme Tilseword because she refused to detect other by vertue of her othe and denied such matter as by witnes and by the Bishops actes were prooued against her in paine of relaps the Bishop enioyned her to make certaine fagots of cloth and to weare the same both before her vpper garment and behinde so long as she liued Ex Regist. Longland  Thomas Afrike For asking howe hys cousin Widmore clerke the elder and Iohn Fip did at Hichenden whether they kepte the lawes of GOD as they were woont W. Phippes forced by his othe to detect Roger Parker deceased Ioh. Phip For sayeng that Images are not to bee woorshipped because they are made and carued wyth mans hande and that such ought not to be worshipped  Iohn Gardiner For that to the sayde Wil. this Gardiner sayd that all which are burned for thys secte are true Martyrs  Iohn Stilman  Iohn Butler by his othe was forced to detect Thomas Geffray firste of Vxbridge then of Ipswich Taylor For reading and teaching him in the acts and preachings of the Apostles Item for hauing a Scripture Booke in English whyche Booke the sayde Gefferay gaue to the Byshoppe of London when hee was accused Item that the sayde Gefferay sayde that true Pilgrimage was barefoote to go and visite the poore weake and sicke for they are the true Images of God  Richard Vulford This Uulforde and Thomas Gefferay tolde the sayde Iohn Butler that the hoste consecrated was not the verye true bodye of Christe In proofe whereof they sayde that let a Mouse bee put in the pixe wyth the hoste A story of a mouse put into the pixe and the Mouse woulde eate it vp And for more proofe they declared vnto the sayde Iohn Butler that there were two Priests in Essex which put a mouse in the pixe to a consecrated hoste and the mouse did eate it Afterwarde the facte of these Priestes beyng knowne and brought to the Byshop one of the Priestes was burned for the same  Ioh. Clerke of DeÌ„ham Also the same Uulford and Geffrey told him and Iohn Clerke that holy bread and holy water were but a vayne glorye of the world for God neuer made them but were mennes inuentions and that GOD neither made Priestes for in Christes time there were no priests Moreouer that Thomas Geffrey caused this Iohn Butler diuers SoÌ„dayes to goe to London to heare Doctour Colet Doctor Colet commended  Andrew Fuller of Vxbridge Because this Iohn Butler had an olde booke of Richard Uulford Also an other greate booke of Andrewe Fuller for whiche hee payde sixe shillyngs and foure pence and an other litle booke of Thomas Man which he brought to the Byshop The foresayd Iohn Butler did detect Thomas Man Moreouer this Thomas Man was appeached because hee read to this deponent ten yeares agoe howe Adam and Eue were expelled out of Paradise and for speakyng agaynste Pilgrimage and worshyppyng of Images and agaynst the singyng seruice vsed then in Churches This Thomas Man was burnt and dyed a Martyr of whoÌ„ mention is made before pag. 817.  William Kyng This William Kyng was appeached because he lodged Thomas Man in his house vppon a certaine holy day at diuine seruice vnto whom resorted Richard Uulford and Ioh. Clerke this Ioh. Butler to whom the sayd Tho. Man declared that pilgrimage was naught that Images were not to be worshypped  Rob. Carder Durdant Rich. Butler his own brother Wil. Kyng To these was layd that Thom. Caâ—der brought this Ioh. Butler to Durdantes house at IueÌ„court by Stanis where was Rich. Butler his brother and William Kyng readyng in a certaine Engglishe booke At whiche tyme Durdant desired theÌ„ not to tell that he had any such English booke in his house least hee should be burned for the same  Rich. Nash or Ashford Also an other tyme that Iohn Butler with Richard Butler his brother and Robert Carder weÌ„t to the house of Rich. Ashford or Nashe to heare the same Ashford read in a certaine little booke but which coÌ„teined many good things Agayne when Elizabeth came from the roode of rest sayd Isabell that if she knew so much as shee hath heard shee would go no more on pilgrimage while she liued for all Saints said she be in heauen Then asked Elizabeth wherfore pilgrimage was ordeined of Doctours and Priestes Said the other for gaine profit Who hath taught you this quoth Elizabeth man or womaÌ„ Your Curate I dare say neuer learned you so My Curate sayd she will neuer knowe
his offence in such like maner as other malefactours are with the punishment apoynted by the common lawes of the Empire which thing without doubt wil please the true ministers of the church such as are honest and learned that they will not thincke their power and authoritie thereby in any case diminished By this meanes it shall be brought to passe that suche as are of the Clergie onely by name and otherwise naughty wicked men through the obedience due vnto their magistrates shal be compelled to liue more honestly and al sedition and priuie hatred betwene them and the laitie shall be put away and finally thereby the laitie shall be the more mooued and stirred to loue and reuerence such of the Clergie as be of a sounde life ¶ Complaint of excommunication abused ITem at Rome and in other places many Christiās are excōmunicate by the Archbyshops Byshops or by their Ecclesiastical iudges for prophane causes through the desire and couetousnes of money lucre Excōmunication abused in the church of Rome The cōsciences of men which are weake in fayth thereby are burthened and brought vnto desperation and finally for money luker a matter of no importaūce is made to tend to the destruction both of body soule contrary both to the law of God and mā for somuch as no mā ought to be excommunicate but onely for heresie or for some haynous fact perpetrate nor to be counted as separate frō the Christian Catholicke Church as the Scriptures do witnes Therfore the princes nobles states layty of the Sacred Empire desire require the Popes holynes that as a faythful Christian louyng father he will remoue the sayd burthen of excommunication vsed both in the sea of Rome also in the seas of all other Archbyshops and Ecclesiasticall Iudges and finally decree that no man shall hereafter be excommunicate but onely for a manifest conuict crime of heresie For it is to wicked a thyng that faythfull Christians for euery light offence touchyng any temporall goodes or gayne or for any other worldly matter but onely for obstinacie of heresie or some great enormitie should be excluded from almighty God and the Catholicke congregation ¶ The Churche burdened with number of holy dayes MOreouer the common people are not a litle oppressed with the great nūber of holy dayes for that there are now so many holy dayes that the husbādmē haue scarcely tyme to gather y e frutes of y e earth which they haue brought forth with so great labour trauayle The nūber of holydaies to be diminished beyng often in daūger of hayle rayne and other stormes which fruites notwithstandyng if they were not letted with so many holy daies they would gather bring home without any losse Besides that vpon those holy daies innumerable offences are committed done rather then God honoured or worshipped Which thing is so manifest that it nedeth no witnes For that cause the estates of the sacred Empire thinke it best most profitable for the Christian common wealth that this great nūber of holy dayes should be diminished whych ought rather to be celebrate in spirite veritie then wyth the externall worship and be better kept with abstinence from sinne Suspending and halowing of Churchyardes gainfull to the Pope and chargeable to the people FUrthermore if it happē that 2. or more do fight without any weapon in a Churchyard onely with their fists Hallowing of Churchyardes abused for money or by the heare that there be neuer so litle bloud shed by by y e clergy haue recourse to enterdiment doe not suffer any more Christen burials there to be done before that all the citizens with great pomp expenses do cause it to be consecrated halowed againe with no lesse charge then when at the first of a prophane place it was halowed for burial all which things do redound to the charges costes of the laity And though the churches or chapels be neuer so litle which are so hallowed yet the suffraganes do burden and oppresse the simple poore housholdes be they neuer so bare or nedy with superfluous expenses and require moreouer gifts of the people which is not for theyr ease to geue Also the suffragans haue inuēted that no other but only themselues may baptise belles for the lay people Baptising of Belles Wherby the simple people vpō the affirmation of the suffragans do beleue that such belles so baptised wil driue away euill spirits and tempests wherupon a great number of godfathers are appoynted especially such as are riche which at the time of the baptising holding the rope wherwithal the bel is tied the suffragan speaking before them as is accustomed in the baptising of young children they altogether do answere Bells weare coates A question whether these gossips which christen Belles may marry togeather by the Canon law geue the name to the bell The bell hauing a new garment put vpon it as is accustomed to be don vnto the Christians after this they go vnto sumptuous bākets wherunto also the gossips are biddē that therby they might geue the * Spoyling of the people by baptising of Belles greater reward and the suffraganes with their chaplaines and other ministers are sumptuously fed Yet doth not this suffise but that the suffragane also muste haue a rewarde which they doe call a small gifte or present whereby it happeneth oftentimes that euen in small villages a 100. florens are consumed and spent in such christnings which is not onely superstitious but also contrary vnto Christian religiō a seducing of the simple people and mere extortion Notwithstanding the Bishops for to enriche their Suffraganes doe suffer these things and other farre worse wherefore such wicked and vnlawfull things ought to be abolished Complaint against Officials and other Ecclesiasticall iudges THe Officials also of Archbishops for the most part are vnlearned vnable men Against Officials besides that men of euil conditions taking thought for nothing but onely for money Also howe corruptly they liue and continue in notorious crimes transgressions it is daily sene Wherby the laity whom they ought to correct and punish for their offences instruct in Christian godlinesse are not in any poynt by them amēded but rather by them encouraged and confirmed in their offences Besides this the laitie are miserably robbed spoiled of their goodes by these light vile officials In whose conscience there is no sparke of christian pity and godlines but only a wicked desire couetousnesse Which thing the archbishops and bishops if they were in dede such as they are called that is to say the pastours and shepheards of Christ without doubt they would no lōger suffer or commit Christes flocke to such wicked and offensiue pastors to be fed and nourished Howe the Ecclesiasticall iudges do annexe certaine special causes being lay matters vnto their owne iurisdiction and will by no meanes release the same WHensoeuer any
of Peter the one in his first Epistle the other in the latter and so be you contented with this present answer rashed vp in haste Fare ye hartily wel And comfort my William the good aged father by the grace of God which is in you Commende me to Iohn Eggenberge From Zuricke the 1. day of September An. 1527. FRom the first beginning of this whole booke and historie hitherto good reader thou hast hearde of many and sundry troubles much businesse in the church of Christe concerning the reformation of diuers abuses and great errors crept into the same namely in the Churche of Rome as appeareth by the doings of them in diuers and sundry places wherof mention hath bene made heretofore in this said historie For what godly man hath there bene wythin the space of these 500. yeares The corruption of the Sea of Rome continually cryed out against either vertuously disposed or excellently learned which hath not disprooued the misordred doings and corrupt examples of the See and Bishop of Rome from time to time vnto the cōming of this Luther Wherin this appeareth to me may also appeare no lesse to al godly disposed mē to be noted not without great admiration that seeing this foresaid Romish Bishop hath had great ennemies and gainsaiers continually from time to time both speaking working preaching and wryting against him yet notwithstanding neuer any could preuail before the comming of this man The cause whereof although it be secretely knowen vnto God and vnknowen vnto men yet so farre as men by cōiectures may suppose it may thus not vnlikely be thought That whereas other men before him speaking against the pomp pride whoredom and auarice of the Bishop of Rome charged him only or most specially with examples and maners of life Luther went further with hym charging him not wyth life but with his learning not with doings but with his doctrine not picking at the rine but plucking vp the roote not seeking the man but shaking his seate yea charging him with plaine heresie The Pope charged with heresie by Luther as preiudicial and resisting plainly against the bloud of Christ cōtrary to the true sense and direct vnderstanding of the sacred testament of Gods holy woord For whereas the foundation of our faith grounded vpon the holy scripture teacheth leadeth vs to be iustified onely by the worthines of Christ the onely price of his bloud The foundation of the Popes doctrine contrarye to Christen faith the Pope proceeding with a contrary doctrine teacheth vs otherwyse to seeke our saluation not by Christ alone but by the way of mennes meriting and deseruing by works Wherupon rose diuers sorts of orders religious sects amongst men some professing one thing and some an other euery man seeking his owne vnrighteousnes but few seking the righteousnes of him which is set vp of God to be our righteousnes redemption and iustification Martin Luther therefore vrging reducing things to the foundation and touchstone of the Scripture Iustification by faith reuiued by Luther opened the eyes of many which before were drowned in darknes Whereupon it can not be expressed what ioy comforte and consolation came to the hearts of men some lying in darknes and ignoraunce some wallowing in sinne some being in despaire some macerating them selues by woorkes and some presuming vppon their owne righteousnesse to beholde that glorious benefite of the greate libertie and free iustification set vp in Christ Iesus And briefly to speake the more glorious the benefite of this doctrine appeared to the world after long ignoraunce the greater persecution followed vppon the same And where the elect of God tooke most occasion of comfort and of saluation thereof the aduersaries tooke moste matter of vexation disturbance As commonly we see the true woord of God to bring with it euer dissention and perturbation and therefore truely it was sayde of Christ That he came not to send peace on earth but the swoorde Math. 10. And this was the cause why that after the doctrine and preaching of Luther so great troubles and persecutions followed in all quarters of the world Great persecution after the doctrine of Luther wherby rose great disquietnesse among the Prelates and many lawes and decrees were made to ouerthrowe the same by cruell handling of many good and Christian men Thus while authoritie armed wyth lawes and rigour did striue againste simple veritie lamentable it was to heare howe many poore men were troubled and went to wracke some tost from place to place some exiled out of the land for fear some caused to abiure some driuen to caues in woodes some racked wyth torment and some pursued to deathe wyth fagot and fire Of whom we haue nowe Christ willing in this hystorie following to entreat first begynning with certaine that suffered in Germanie then to returne to our owne stories and Martyrs here in England Henry Voes and Iohn Esch Friers Augustines IN the yeare of our Lorde 1523. two young menne were burnt at Bruxelles the one named Henry Uoes Two Fryers burned at Bruxelles being of the age of 24. yeares and the other Iohn Esch whych before had bene of the order of the Augustine Friers They were disgraded the first day of Iulie and spoiled of theyr friers weede at the suite of Egmondanus the Popes Inquisitour and the diuines of Louaine Egmondanus and Hochestratus doctors of Louain persecuters for that they would not retracte and deny their doctrine of the Gospell which the Papistes call Lutheranisme Theyr examiners were Hochestratus and other who demaunded of them what they did beleeue They sayde the bookes of the olde Testament and the newe wherein were contained the Articles of the Creede Then were they asked whether they beleued the decrees of the Councels and of the Fathers They sayde such as were agreeing to the Scripture Their examination they beleeued After thys they proceeded further asking whether they thought it any deadly sinne to transgresse the decrees of the fathers and of the bishop of Rome That said they is to be attributed onely to the precepts of God to binde the conscience of man or to loose it Wherein when they cōstantly persisted and would not turne they were condemned and iudged to be burned Then they beganne to geue thanks to God their heauenly father which had deliuered them through his great goodnes from the false and abhominable priesthoode had made of them priests of his holy order receiuing thē vnto him as a sacrifice of sweete odor Then there was a bill written which was deliuered vnto them to read opēly before the people to declare what faith and doctrine they helde The cause of their accusation Martirdōe The greatest error that they were accused of was that men ought to trust only in God for so much as men are liers and deceitful in all their words and deedes and therefore there ought no trust or
is the mount Sion here I am already in heauen it selfe Here standeth first Christ Iesus in the fronte About him stande the olde fathers Prophetes and Euangelistes Apostles and al the seruauntes of God Of whō some do embrace cherish me some exhort me some open the Sacramentes vnto me some comfort me other some singing about me And how then shall I be thought to be alone among so many such as these be The beholding of whome to me is both solace and example For here I see some crucified some slayne some stoned some cut a sonder and quartared some rosted some broyled some put in hoat caulderns some hauing theyr eyes bored thorough some their tongues cut out some their skinne plucked ouer theyr heades some theyr handes and feete chopt off some put in kilnes and furnaces some cast downe headlong and geuen to the beastes and foules of the ayre to feed vpon It woulde aske a long time if I should recite all To be short diuers I see with diuers and sundrye tormentes excruciate yet notwithstanding all liuing and all safe One playster one salue cureth al their woundes which also geueth to them strength life so that I susteyne all these transitory anguishes smal afflictions with a quiet mind hauing a greater hope layd vp in heauen Neither do I feare mine aduersaries which here persecute me and oppresse me For he that dwelleth in heauē shal laugh them to scorne and the Lord shall deride them I feare not thousands of people which compasse me about The Lord my God shal deliuer me my hope my supporter my comforter who exalteth vp my head He shall smite al thē that stand vp against me without cause shal dash the teeth iawes of sinners a sunder for he only is all blessednes and maiestie The rebukes for Christes cause make vs iocant for so it is writtē If ye be rebuked scorned for the name of Christ happy be you for the glory and spirite of God resteth vpon you 1. Pet. 4. Be you therefore certified that our rebukes which are layd vpon vs redound to the shame and harm of the rebukers In this world there is no mansion firme to me and therfore I trauaile vp to the new Ierusalem which is in heauen which offereth it selfe vnto me without paying anye fine or Income Behold I haue entred already in my iourny wher my house standeth for me prepared and where I shall haue riches kinsfolks delites honours neuer fayling As for these earthly thinges here present they are transitory shadowes vanishing vapours and ruinous walles Briefly all is but very vanitie of vanities where as hope and the substance of eternitie to come are wanting Which the mercifull goodnes of the Lord hath geuen as companions to accompany me and to comfort me and now doe the same begin to worke and to bring forth fruites in me I haue trauayled hetherto laboured and swette early and late watching day and night and now my trauailes begin to come to effect Dayes and houres haue I bestowed vpon my studyes Behold the true countenaunce of God is sealed vpon me the Lord hath geuen myrth in my hart And therefore in the same will I lay me downe in peace and rest Psal 4. And who then shall dare to blame this our age consumed or say that our yeares be cut off What man can nowe cauill that these our labours are lost which haue followed founde out the Lord and maker of this worlde and whiche haue chaunged death with lyfe My portiō is the Lord sayth my soule therfore I will seek wayt for him Now then if to dye in the Lord be not to die but to lyue most ioyfully where is this wretched wordly rebell which blameth vs of folly for geuing away our liues to death O how delectable is this death to me to taste the Lords cup whiche is an assured pledge of true saluation for so hath the Lord himself forewarned vs saying The same that they haue done to mee they will also do vnto you Wherfore let the doltish worlde with hys blynd worldlings who in the bright sun shine yet goe stumblyng in darcknes being as blinde as betels cease thus vnwisely to carp against vs for our rash suffering as they count it To whome thus we aunswere agayne with the holy Apostle That neyther tribulation nor anguish nor hunger nor nakednes nor ieoperdy nor persecution nor sworde shal be able euer to seperate vs from the loue of Christ. We are slain al the day long we are made like sheep ordayned to the shābles Rom. 8. Thus do we resemble Christ our head which said That the Disciple cannot be aboue his master nor the seruant aboue his Lord. The same Lord hath also commanded that euery one shall take vp his crosse and followe him Luc. 9. Reioyse reioise my deare brethrē fellow seruants be of good cōfort when ye fal into sondry tentations Let your pacience be perfect on all parts For so is it foreshewed vs before is writtē That they which shall kill you shal think to do God good seruice Therfore afflictiōs death be as tokens sacraments of our election life to come Let vs then be glad sing to the Lord whē as we being cleare frō al iust accusation are persecuted geuen to death For better it is that we in doyng well do suffer if it so be the will of the Lord then doing euil 1. Pet. 3. We haue for our example Christ and the prophets whiche spake in the name of the Lord whom the children of iniquitie did quell and murder and now we blesse and magnifie them that then suffred Let vs be glad and ioyous in our innocencie and vprightnes The Lord shall reward them that persecute vs let vs referre all reuēgement to him I am accused of foolishnes for that I do not shrink frō the true doctrine knowledge of God do not rid me selfe out of these trobles whē with one word I may O the blindnes of man which seeth not the sunne shyning neither remēbreth the Lords words Consider therfore what he sayth You are the light of the world A city builded on the hil cannot be hid Neither do men light a candle put it vnder a bushell but vppon a candlesticke that it may shyne and geue light to them in the house And in an other place he sayth you shal be led before kinges rulers feare ye not them which kill the body but hym whiche killeth both body and soule Who soeuer shall confesse me before men him will I also cōfesse before my father whiche is in heauen And hee that denyeth me before men him will I also deny before my heauenly father Wherfore seing the words of the Lord be so playne how or by what authoritie will this wise counseller thē approue this hys counsayle which he doth geue God forbid that I shuld relinquish the commaundements of God and folowe the counsailes
rightuousnesse thy goodnesse and satisfaction The lawe sayeth thou art bounde and obliged to me to the deuill and to hell The Gospel sayth Christ hath deliuered thee from them all The doctrine of Faith FAith is to beleue God like as Abraham beleeued God and it was imputed vnto him for rightuousnesse The doctrine of faith To beleue God is to beleue hys word and to recount it true that he sayeth He that beleeueth not Gods worde beleeueth not God himselfe He that beleueth not Gods word he counteth hym false and a lier and beleeueth not that he may and wil fulful his worde and so he denieth both the might of God and God himselfe The 9. proposition The 9. proposition ¶ Faith is the gift of God Argument Da Euery good thing is the gift of God Maior Minor Conclus ri Faith is good j. Ergo faith is the gift of God The 10. proposition The 10 proposition ¶ Faith is not in our power Argument Maior Minor Conclus Da The gift of God is not in our power ri Faith is the gift of God j. Ergo faith is not in our power The 11. proposition The 11. proposition ¶ He that lacketh faith can not please God Without faith it is impossible to please God Rom 14. All that commeth not of faith is sinne for without faith can no man please God Heb. 11. Induction An argument called Inductio Hee that lacketh faith trusteth not God hee that trusteth not God trusteth not his word he that trusteth not his word holdeth him false and a lier he that holdeth him false and a lier beleeueth not that he may doe that he promiseth and so denieth he that he is God Ergo a primo ad vltimum he that lacketh faith can not please God If it were possible for any man to do all the good deedes that euer were done either of men or aungels yet being in this case it is impossible for him to please God The 12. proposition The 12. proposition ¶ All that is done in faith pleaseth God Right is the word of God and all his workes in faith Psal. 33. Lorde thine eies looke to faith that is as much to say as Lorde thou delightest in faith Ier 5. The 13. proposition The 13. proposition ¶ He that hath faith is iust and good Argument Da. He that is a good tree bringing forth good fruit Maior is iust and good ri He that hath faith is a good tree bringing forth good fruite j. Ergo he that hath faith is iust and good Minor Conclus The 14 proposition ¶ He that hath faith and beleueth God The 14. proposition can not displease him Induction He that hath faith beleeueth God he that beleueth God Inductio beleeueth his word he that beleeueth his word wotteth well that he is true and faithfull and may not lie knowing that he both may and will fulfill his word Ergo a primo ad vltimum hee that hath faith can not displease God neither can any man doe a greater honour to God then to count him true Obiection Thou wilt then say that thefte murther aduoutry and all vices please God Obiection Answere Nay verely for they can not be done in faith for a good tree beareth good fruit Mat. 7.12 Aunswere The 15. proposition ¶ Faith is a certainty or assurednesse The 15. proposition A definition of faith Heb. 11. Faith is a sure confidence of thinges which are hoped for and certaintie of things which are not seene Heb. 11. The same spirite certifieth oure spirite that we are the children of God Rom. 8. Moreouer he that hathe faithe wotteth well that God will fulfill his word Whereby it appeareth that faith is a certaintie or assurednesse A man is iustified by faith ABraham beleeued God and it was imputed vnto hym for righteousnesse Rom. 4. Iustification by faith We suppose therfore that a man is iustified by faith without the deedes of the law Rom. 3. Gal. 2. He that worketh not but beleeueth on him that iustifieth the wicked his fayth is counted to him for righteousnes Rom. 4. The iust man liueth by his fayth Abac. 2. Rom. 1. We wotte that a man is not iustified by the deedes of the law but by the fayth of Iesus Christ and we beleue in Iesu Christ that we may be iustified by the faith of Christ and not by the deedes of the law Gal. 2. What is the fayth of Christ. THe fayth of Christ is to beleue in him that is to beleue his word Faith in Christ what it is and beleeue that he will helpe thee in all thy neede and deliuer thee from all euill Thou wilt aske me what word I aunswere the Gospell He that beleueth in Christ shal be saued Marke 16. He that beleueth y e sonne hath euerlasting life Iohn 3. Uerely I say vnto you he that beleueth in me hath euerlasting life Iohn 6. This I write vnto you that you beleeue on the sonne of GOD that ye may know how y t ye haue eternall life 1. Iohn 5. Thomas because thou hast seen me therfore hast thou beleued Happy are they which haue not sene and yet haue beleued in me Iohn 22. All the Prophetes to him beare witnes that whosoeuuer beleeueth in him shall haue remission of their sinnes Actes 10. What must I doe that I may be saued The Apostles aunswered Beleeue in the Lorde Iesus Christ and thou shalt be saued Act. 16. If thou knowledge with thy mouth that Iesus is the Lord and beleeuest with thine hart that God raysed hym from death thou shalt be safe Rom. 10. He that beleueth not in Christ shall be condemned He that beleueth not the sonne shall neuer see lyfe but the ire of God bydeth vpon him Iohn 3. The holy Ghost shall reproue the world of sinne because they beleue not in me Iohn 16. They that beleue Iesu Christ are the sonnes of God Ye are all the sonnes of God because ye beleue in Iesu Christ. 1. Iohn 3. He that beleueth that Christ is the sonne of God is safe Iohn 1. Peter sayd thou art Christ the sonne of the liuing God Iesus answered and sayde vnto him happy art thou Symon the sonne of Ionas for flesh and bloud haue not opened to thee that but my father that is in heauen Mat. 16. We haue beleued and knowe that thou art Christe the sonne of the liuing God I beleue that thou art Christ the sonne of God whyche should come into the world Iohn 11. These things are written that yee might beleeue that Iesus is Christ the sonne of God and that ye in beleuing might haue life Iohn 20. I beleue that Iesus is the sonne of God Act. 8. The 16. proposition The 16. propositâ—on He that beleueth the Gospel beleueth God Argument Da. He that beleueth Gods word beleueth God Maior Minor Conclus ri The Gospel is Gods word j. Ergo
men ought to worship God only and no Sayntes He sayd that Christian people should set vp no lightes before the Images of saynts for sayntes in heauen need no light and the Images haue no eyes to see He sayd as Ezechias destroyd the brasen Serpent that Moses made by the cōmaundemēt of God euen so should kinges and princes now a dayes destroy and burne the Images of Sayntes set vp in Churches These fiue hundred yeares there hath bene no good Pope 〈…〉 popes since Christ nor in all the time past we can finde but fiftye for they haue neither preached ne liued well or conformablye to theyr dignity Wherefore till now they haue borne the keyes of Symony Agaynst whom good people we must preache and teache vnto you For we canne not come to them it is great pitty they haue sore sclaundered the bloud of Christ. The people hath vsed foolishly of late Pilgrimages which for them had bene better to haue bene at home Many haue made certayne vowes which be not possible for them to fulfill and those nothing meritorious The preachers before this haue bene Antichristes and now it hath pleased our Sauiour Christ to shew their false errours and to teach an other way and maner of the holy Gospell of Christ to the comfort of your soules I trust that there shall and will come others besides me The prophesie of Bilney which shall shew and preach to you the same fayth and maner of liuing that I do shew and preach to you whych is the very true Gospell of our Sauiour Christ and the mind of the holy fathers wherby you shal be brought from theyr errours wherein you haue bene long seduced for before this there haue bene many that haue sclaundered you and the Gospell of our Sauior Christ of whom spake our Sauiour Math. xviij Qui scandalizauerit vnum de pusillis istis qui in me credit c. These many other such like depositions were deposed agaynste him by the deponentes and witnesses before sworne which wholy to recite would be too long and tedious wherfore these shall suffice at this time being the principall matters and in maner the effect of all the rest But now before we will returne agayne to the order of hys examination we thinke it good here to inferre a certaine Dialogue conteyning a communication betweene a Fryer named Iohn Brusierd and Mayster Thomas Bilney ADialogue which we haue thought meet for this place because it was done in Ipswich and also about the time of these examinations the Copy whereof we haue written with the friers owne hand in Latine the Copy whereof in English here ensueth ¶ A Dialogue betwene Fryer Iohn Brusierd and Mayster Thomas Bilney in Ipswich concerning worshipping of Images Brusierd A Dialogue betweene Bilney and Frier Brusierd ALthough you haue blasphemed most pernitiously the immaculate flocke of Christ with certayne blasphemyes of yours yet being moued partly with your gentle petitions partly pitying your case towardly dispositiō I am come hither to talke with you secretly before the rumor be disclosed vpon the consideration of the threefolde errors which I see in you First for that when you began to shoot the dart of your pestiferous error more vehemently thē you ought agaynst the brest of the ignorant multitude you seeme to poure vpō the ground the precious bloud of Christ as with a certein vehement violence out of the miserable vessel of your hart Wheras you sayd A great blasphemy among the Fryer to set vp Christ onely to be our mediatour that none of the sayntes do make intercession for vs nor obteine for vs any thing you haue perilously blasphemed the efficacy of the whole church cōsecrated with the precious bloud of Christ. Which thing you are not able to deny especially seing y e same so incessantly doth knocke at the gates of heauē through the continuall intercession of the sayntes according as in the seuenfolde Letany manifestly appeareth to be seene Bilney I maruell at you and doubtles cannot maruell enough but that the strong vayn custome of superstitious mē thinking themselues not to be heard but in much babling doth put an end of my admiration For our heauenly father knoweth what we haue need of before we aske Also it is written There is one mediatour of God and men the man Christ Iesus One mediator and no moe If then there be but one mediator of God and men the man Christ Iesus where is our bleessed Ladye where is then S. Peter and other Saintes Brusierd I suppose that no man is ignorāt but that the diuines of y e primitiue church haue all affirmed to be one mediator betweene God and man Neither could any at that time prayse or pray to the saynts whē as yet they liuing in the calamities of this body and wrastling with the cōtrary windes of this world The Popes Calender maketh moe Mediators now then were in the Primitiue Church were not yet come to the port of rest wherunto they were trauelling Paul I graūt did rightly affirme to be but one mediator of God men what time as yet there was no saint canonised or put into y e kalender But now seing the church doth know doth certeinly beleue through y e vndoubted reuelations of God that y e blessed virgin other saints are placed in the bosome of Abraham she therfore like a good mother hath taught and that most diligently vs her children to prayse the omnipotent Iesus in his saynts also to offer vp by the same sayntes our petitiōs vnto God Note this argument we must prayse God in his Saintes Ergo wee must pray to Saintes Rom. 1. Therof it is that the Psal. sayth Prayse ye the Lord in his sayntes Rightly also do we say and affirme that sayntes may pray for vs. One man may pray for another Ergo much more may saynts that do enioy the fruitiō of his high maiesty For so it is writtē God is my witnes whome I serue in my spirite in the Gospell of his sonne that without ceasing I remēber you in my praier alwaies for you c. Bilney I maruell doubtlesse that you a man learned are not yet deliuered out of the confuse dungeon of heresie through the helpe of the holy Gospell especially seing y t in the same Gospell it is written Verely verely I say vnto you what so euer you aske the father in my name Iohn 16. he will geue it vnto you He sayth not whatsoeuer ye aske the Father in the name of S. Peter In nomine meo S. Paule or other sayntes but in my name Let vs aske therfore helpe in the name of him which is able to obteine for vs of his father whatsoeuer we aske least peraduenture hereafter in the end of the world at the strayt iudgemēt we shall heare Hitherto in my name ye haue asked nothing Brusierd Where ye maruell with what minde I can not tel
watching all the redemption of Masses and pardons being done wythout trust in Christe which onely saueth his people from theyr sinnes these I say I learned to be nothing else but euen as S. Augustin saith a hasty and swift running out of the right way Al the trauaileâ— of men without Christ are but an hastie running out of the right way or els much like to the vesture made of fig leaues wherwithall Adam and Eue went about in vayne to couer theyr priuities and could neuer before obteyne quietnes and rest vntill they beleued in the promise of God that Christ the seede of the woman should tread vpon the serpentes head Neither could I be releued or eased of the sharpe stings and bitings of my sinnes before that I was taught of God that lesson which Christ speaketh of M. Bilney looking vp to the Brasen serpent Iohn 3. in the third chapiter of Iohn Euen as Moyses exalted the serpent in the desert so shall the sonne of man be exalted that all which beleue on him should not perish but haue life euerlasting As soone as according to the mesure of grace geuen vnto me of God I began to tast sauour of this heauenly lesson whiche no man can teache but onely God which reueled the same vnto Peter I desired y e Lord to encrease my faith and at last I desired nothing more then that I being so comforted by him mighte bee strengthened by his holy spirit and grace from aboue The wayes of the Lord be mercy and truth that I mighte teache the wicked his wayes which are mercy and truth and that y e wicked might be conuerted vnto him by me which somtime was also wicked whiche thing whilest that with all my power I did endeuour before my Lord Cardinall and your fatherhoode Christ was blasphemed in me and this is my onely comforte in these my afflictions whome with my whole power I do teach and set forth 1. Cor. 1. being made for vs by God his father our wisedome righteousnes sanctification redemption and finally our satisfaction 2. Cor. 5. Who was made sinne for vs that is to say a sacrifice for sinne that we through him should be made the righteousnes of God Gal. 2. Math 9. Who became accursed for vs to redeeme vs from the curse of the law Who also came not to call the righteous but sinners to repentaunce The righteous I saye which falsely iudge and thinke themselues soe to bee for all men haue sinned and lacke the glorye of God Rom. 3. wherby he freely forgeueth sinnes vnro all beleuers through redemption which is in Christ Iesu because that all mankinde was greuouslye wounded in hym whiche fell amongest theeues betweene Ierusalem and Ierico And therfore with all my whole power I teach that all men should first acknowledge theyr sinnes and condemne them The summe of all M. Bilneys teaching and afterward hunger and thirst for that righteousnesse wherof Saint Paul speaketh The righteousnes of God by faith in Iesus Christ is vpon all them which Beleue in him Rom. 3. for there is no difference all haue sinned and lacke the glory of God and are iustified freely thoroughe his grace by the redemption which is in Iesus Christ. The which who so euer dothe huÌ„ger or thirst for without doubte they shall at the lengthe so be satisfied that they shall not hunger thirst for euer But forsomuch as this hunger and thirst was wont to be quenched with the fulnes of mans righteousnes A difference betwene mans righteousnes and the rightâ—ousnes of God Voluntary deuotions spoke against Deut. 4.12 which is wrought through the faith of our owne electe and chosen workes as pilgrimages buying of pardoÌ„s offring of candles electe and chosen fastes and oftentimes supersticious finally all kinde of voluÌ„tary deuotions as they call theÌ„ against the which gods word speaketh plainely in y e fourth of Deut. and in the 12. saying Thou shalte not doe that which seemeth good vnto thy selfe but that whiche I commaunde thee for to doe that do thou neither adding to neither diminishing any thing from it therefore I say oftentimes I haue spoken of those woorkes not condemning them as God I take to my witnesse but reprouing theyr abuse making the law full vse of them manifest euen vnto children exhorting all men not so to cleaue vnto them that they being satisfyed therewith should loath or waxe weary of Christ as many do In whom I bidde your Fatherhood most prosperously well to fare And this is the whole somme If you will appoynt me to dilate more at large the things here touched I will not refuse to do it so that you will graunt me time For to doe it out of hand I am not able for the weakenes of my body being redy alwayes if I haue erred in any thing to be better instructed An other letter or epistle of M. Bilney to Cuthbert Tonstall B of London ALbeit I do not remeÌ„ber reuereÌ„t father in Christ whether I haue either spoken or written An other letter of M. Bilney that the Gospell hath not bene sincerely preached now of long time which your Lordshippe seemeth to haue gathered eyther by some Momes and sinister hearers of my Sermons who lyke Malchus hauing theyr right eare cut off onely bring theyr left eare to Sermons Malchuâ— hearing of Sermons or els by some wordes or writinges of mine which haue rashly passed me rather then vppon any euill intent yet for so much as in this behalfe your reuerence doth commaund me and that of a good minde I trust for how can I thinke in Tonstal any craft or doublenes to dwell I wil briefly declare vnto you what I haue learned of God through Christ in the Scriptures howe that the Doctors euen of great name renowme haue not taught the same of late in theyr sermoÌ„s referring or rather submitting all things vnto your fatherly iudgemeÌ„t Notes and differences betwene the true and false church which is more quicke and sharpe then that it can by any meanes be blinded and so sincere that it will not in any point seek slaunder or discord Therfore I do confesse that I haue ofteÌ„ ben afraid that Christ hath not bene purely preached now a long time For who hath bene now a long season offeÌ„ded through him Who hath now this many yeares suffered any persecution for the Gospels sake Where is the swoord which he came to send vpon the earth And finally where are the rest of the sincere and vncorrupt fruites of the Gospell which because we haue not a long time seene is it not to be feared that the tree which bringeth forth those fruites hath now a long time bene wanting in our region or couÌ„trey much lesse is it to be beleued that it hath bene nourished amongest vs. Haue we not sene all thinges quiet and peaceable a long time Esay 38. Iere. 6.8 Luke 11. But what sayth
vp chaffe Who shall graunt vnto vs the God shall say I haue looked downe and beholden the affliction of my people which is in Aegypt and haue heard theyr sighes and am come downe to deliuer them But whether hath thys zeale caryed me whether after knowledge or not I dare not say it perteyneth to you reuerent father to iudge thervpon Now you do looke y t I should shewe vnto you at large as you write how that they ought sincerely to preach to the better edefying hereafter of your flocke Here I coÌ„fesse I was afraide that you had spokeÌ„ in some derision vntill that I well perceiued that you had written it with your owne hand Then agayne I beganne to doubte for what intent Tonstall should require that of Bilney an old soldiour of a young beginner the cheife Pastor of London of a poore silly sheepe But for what intente so euer you did it I trust it was of a good minde And albeit that I am weake of bodie yet through the grace of Christ geuen vnto me I will attempt this matter although it doe farre passe my power vnder the which burden if I be oppressed yet I will not deceiue you for that I haue promised nothing but a prompte and readye will to do that which you haue commaunded As touching that pertayneth to y e preaching of the Gospell I would to God you would geue me leaue priuately to talke w t you that I mighte speake freely that which I haue learned in the holy Scriptures for the consolation of my conscieÌ„ce which if you will so do I trust you shall not repent you All things shal be submitted vnto your iudgement Esay 42. who except I be vtterly deceaued will not breake the reede that is bruised and put out the flaxe that is smoking but rather if I shal be found in any error as in deed I am a man you as spirituall shal restore me thorough y e spirite of gentlenesse considering your selfe least that you also be tempted For euery Byshop which is taken from among men Hebr. 5. is ordayned for menne not violentlye to assaulte those which are ignoraunt and do erre for he hymselfe is compassed in with infirmitie that he beyng not voyde of euils should learn to haue compassion vpon other miserable people I desire you that you will remember me to morrowe that by your ayde I may be brought before the tribunall seate of my Lorde Cardinall before whome I had rather â—â—and then before any of his deputies Yours Thomas Bilney A letter of M. Bilney fruitfull and necessary for all Ministers to read MOst reuerent father salutations in Christ. You haue required me to write vnto you at large 〈…〉 God preach their owne traditions Priestes of the Popes church â—ewe learned in the Scriptures Preachers in the popish tyme haue wâ—asted the Scriptures wherein men not preached as they ought how they should haue preached better This is a burdeÌ„ too heauy for my strength vnder y t which if I shall faint it belongeth to you which haue layd this burden vpon my shoulders to ease me therof As touching the first part they haue not preached as they ought which leauing the word of God haue taught theyr own traditioÌ„s of y e whiche sort there are not a few as it is very euideÌ„t in y t they do report those which preach y e worde of God sincerely to teach newe doctrine This is also no smal testimony therof y t in al England you shal scarse find one or two that are mightye in the Scriptures and what meruaile is it if al godly things do seeme newe vnto them vnto whom the Gospell is new and straunge being nousled in mens traditions now a long tyme Would to God these thinges were not true whiche I vtter vnto you but alas they are to true They haue also preached euill which either haue wrasted the scriptures themselues or haue rashly gathered theÌ„ out of olde rotten papers being wrasted by others And howe shoulde it bee but that they shoulde wrast them or els howe shuld they iudge them being falsly interpreted by others when as they haue not once read ouer the bible orderly Of this sort there is truely a very great number froÌ„ which number many great Rabines or maisters shal hardly excuse themselues whom the people haue hitherto reuerenced in stead of Gods And these are they whiche nowe serue theyr bellies Balaams Asieâ—â— nâ—t to be despysed â—eâ—tyng forth Gods woâ—d ergo much lesse other 〈◊〉 1. Cor. 1. seeking theyr owne glorye and not the true glory of God which might be set forth euen by Balaams Asse muche lesse then ought we to contemne such abiectes which preach the worde of God We haue sayth S. Paule â—his treasure in brickle vesselles that the glorye of the power might be of God and not of vs. God hath chosen the foolish thinges of the worlde to confounde the wise and the weake thinges God hath chosen to confound the mighty and vile things of the world and despised hath he chosen and things that are not to bring to nought thinges that are that no flesh shoulde glory in his sight But now all men in a maner will be wise therfore they are ashamed of the simple Gospel they are ashamed truely to say with Paule and to performe it in deede I brethren wheÌ„ I came vnto you 1. 〈…〉 did not come with excellency of wordes or of wisedome preaching the testimony of Christ for I esteemed not my selfe to know any thing amongst you but onely Iesus Christ and him crucified O voyce of a true Euangelist But now we are ashamed of thys foolish preachyng by the which it hath pleased God to saue all those which beleue in him being puffed vp w t our own fleshly minde chuse rather proudly to walke in those thinges whiche we haue not seene preaching fables and lyes and not the lawe of God Psâ—l 18. which is vndefiled conuerting soules But how should they teach the law of God which they haue not once read in the bookes much lesse learned at the mouth of God But in a Pastor and a Byshop this is required 〈…〉 of the 〈◊〉 of God in Prelate noted 〈◊〉 3. Thou sonne of man sayth God lay vp in thy hart al my wordes which I do speake vnto thee c. And shortly after hee sayth Thou sonne of man I haue ordayned and geuen thee a watchman vnto the house of Israel I haue geuen thee sayth hee not comming in by ambition nor thrusting in thy selfe nor clyming in another way but I gaue thee when thou lookedst not for it that thou shouldest attend thereupon and geue warning from the toppe of the watch Tower if any enemies shoulde approche I haue geuen thee vnto the house of Israell and not the house of Israell vnto thee God gâ—â—eth to his 〈◊〉 and not hys floâ—â—e to pastâ—â—rs The 〈…〉 sitteth 〈…〉 The 〈…〉 but 〈…〉 that thou shouldest acknowledge
Iacobum qui dicebatur Iustus apostolorum Episcopum statuunt Peter Iames Iohn after Christes ascention into heauen although they were by him preferred almost before all other yet they chalenged not that glory to themselues but decreed that Iames Iames the iuste made the bishop of the Apostles who was called Iustus should be chiefe bishop of the Apostles By these wordes it is cleare that Iames was the bish of the apostles not because as some men do glose he was elected by the Apostles but because he had thereby the primacy and honor of a bishop in Ierusalem aboue the rest of the Apostles And one thing is especially to be noted and also maruelled at that the bishops of Rome do challenge this primacy alonely by Peter and yet S. Paule which was his equal or rather superior by scripture Seing Paul was cheâ—f primate of the Gentiles it is agaynst reason that the RomaÌ„s should chalenge the primacye by Peter Lib. 3. Cap. 21. in his Apostleship amongst the Gentiles wherof Rome was the principall suffered at Rome where Peter did and is commonly in all the Romane Church ioyned with Peter in all appellations and titles of preeminence and both be called Principes Apostolorum The chiefe of the Apostles Vpon both is equally founded the Church of Rome The accounting of the Bishops of Rome many yeares agreeth thereunto For Eusebius sayth that Clemens tertius post Paulum Petrum pontificatum tenebat Clement was the third Bishop after S. Paule and Peter reckoning them both as Bishops of Rome and yet therin preferring S. Paule with like words saying of Alexander bishop of Rome that Quinta successione post Petrum atque Paulum plebis gubernacula sortitus est Alexander obteined the gouernance of the people by succession the fift Bishop after Peter and Paule Irenaeus also saith as Eusebius reciteth Lib. 5. Cap. 6. that Fundata aedificata Ecclesia beati apostoli Lino officium Episcopatus iniungunt After the Churche was once founded and builded the holy Apostles charged Linus with the Bishopricke Whereby appeareth that they both ioyntly constituted him bishop of Rome and receiued onely theyr Apostleship enioyned vnto them by Christ. And therfore if the bishops of Rome chalenge any preheminence of authority by Peter they should as well or rather challenge the same by Paul because they both founded it and both there preached and both there suffered resigning first that Bishopricke to Linus and all at once And if you will peraduenture leaue to the former preaching there by Peter which by Scripture can not be prooued yet then at least S. Paule and his successours in Ephesus should haue lyke primacy because he founded first that Church though S Iohn after that did builde it as witnesseth Eusebius saying Ecclesia quae est apud Ephesum Euseb. Lib. 3 Cap. 23. a Paulo quidem fundata est à Iohanne verâ— aedificata The Church which is at Ephesus was founded of Paule but it was builded of Saynt Iohn And so Peter should haue no other primacy in Rome The first foundation of a church maketh no primacye but as Paule had in Ephesus that is to say to be counted as the first Preacher and conuerter of the people there to the fayth of Christ. And aswell might all the Bishoppes of Ephesus challenge the primacy of all nations both Gentiles Iewes by Saynt Paule the Apostle of the Gentiles theyr founder as the Byshoppe of Rome by S. Peter the Apostle onely of the circumcision in case he were the fyrst founder challenging primacy ouer all But vndoubtedly this primacy ouer all that the Byshoppes of Rome of late doe challenge was not allowed nor yet knowne nor heard of amongest the auncient Fathers though they had theyr church of Rome in high estimation aswell for the notable vertuous deedes that the Clergy did there shew and exercise aboundantly to theyr neighbors as witnesseth the sayd Eusebius alledging there the Epistle that Dionisius Alexandrinus wrote to Soter Bishop of Rome Lib. 4. Cap. 23. Cipri Lib. â— ad Cornelâ—â— testefying the same as for that the Citty of Rome was the most ample and chiefe Citty of the world witnessing Saynt Cyprian saying Planè quoniam pro magnitudine sua debeat Carthaginem Roma praecedere illic maiora grauiora commisit Certaynely because that Rome ought for the greatnesse therof to excell Carthage there Nouatus committed the greater and more greuous offences Which Saynt Cyprian also when he had ordeyned and appoynted certayne decrees and statutes vnto the Bishop of Rome he did not submitte them to his reformation or iudgement but onely signified his owne sentence to like him also and yet adding thereunto that if any Byshops meaning aswell of Rome as of others which were of the contrary opinions to him would otherwise thinke or doe he would not then that his sentence should be to them preiudiciall neither woulde he thereby compell them to any thing but would that they should follow theyr owne mynds and customes partly for that euery one of the Byshops hath liberty of his owne will and partly for that euery gouernor shall make an accompt to God of his owne deede Cipri Lib. â— epist ad Cornelium as it appeareth playnely in his Epistle to Stephanus and Iulianus And in the 3. Epistle to Cornelius towardes the end speaking of the appeale that one Felicissimus a Nouatian after his condemnation in Affrica made to Rome he impugneth such appeales saying Quia singulis pastoribus portio gregis est asscripta quam regat vnusquisque gubernet rationeÌ„ sui actus Domino redditurus c. Forasmuch as euery pastor hath his owne flocke committed to him whiche euery one ought to rule and gouerne and must geue account to the Lord of his administration it is decreed of vs all and we thinke it both meet iust that euery mans cause and plee should there be heard where the crime is committed This holy and excellent Clerke Martir S. Cyprian would neuer haue eyther impugned theyr appeale to Rome from theyr owne primacies Appeale to Rome forbidden or so earnestly haue mainteined his determinations in the Councels of Affrike contrary to the opinion of the Bishops of Rome and to theyr customes without any submission by word or writing if the primacy ouer all which the Byshops of Rome doe challenge and vsurpe had bene grounded vpon the playne scripures as you with some others do think it is to be supposed also that he would in all his Epistles haue called them Patres or Dominos fathers or Lords as Superiors and not alwayes Fratres collegas brothers and felowes in office as but onely his equalles Which thing yet more playnely doth appeare by the actes of the Counsels of Affrike in S. Augustines time Concil Aphricas Aug. epist 16. by the which it is euident that though the fayth of Christ was by the Romaynes first brought into Affrike as S. Augustine
doth agaynst the Christ our great high vniuersall Byshop least thou excommunicate and strike him least thou shew thy wrath and iudgement agaynst him and vtterly extinct his pride and ambitious pretensed authority For thou wilt be knowne thou wilt be knowne to be God And thou art and wilt be our great vniuersall and supreme Byshop what so euer the bishop of Rome shall attempt to the contrary The stroke 〈◊〉 God is slow but 〈◊〉 and thou wilt punishe his worldly arrogancy and strike when thou seest thy time And though it be long ere thou strike yet let him beware for strike thou wilt if thou be vtterly prouoked And when thou doest strike thy stroke is great thy stroke is dreadfull and sore It vanquisheth the body it slayeth the soule it damneth both Beware therfore thou Bishop of Rome and be coÌ„tent with thine owne dioces with thine owne charge as other Byshops are with theyrs â—he Popes power stretcheth no â—ther then 〈◊〉 owne dioces For further then thine owne dioces thy iurisdiction doth not stretch A maruellous blindness in thee therefore to take vpon thee to aunswere for all the world and art not able to aunswere our great Bishop Christ for thy selfe at the dreadfull day of iudgemeÌ„t when he shall aske but these few questions of thee Quomodo intrasti Quomodo rexisti Quomodo vixisti Quomodo pauisti Quae qualia exempla dedisti Quid ad meam gloriam fecisti huiusmodi â—uestions to be asked the Pope in the last â—â—dgemente How diddest thou enter into the Bishopricke by me or by the world vnlawfully or lawfully by Symony or freely by labour by paction or called God Howe diddest thou rule thy cure thy dioces Diddest thou pray for thy people Diddest thou preach me to thy diocesans diddest thou geue them ghostly and bodely foode diddest thou minister spirituall and ghostly salues the Sacramentes I meane to heale the sores of theyr soules How didst thou liue Didst thou cast away the care the glory poÌ„pe of the world Nay rather Ghostly â—â—ctrine 〈◊〉 should 〈◊〉 Didst thou folow me in humility in charity in coÌ„passion in pouerty in cleanes in chast liuing How diddest thou gouerne thy diocesans Diddest not thou make of all things that thou diddest meddle with a money matter in selling that which was not in thee to sel nor geue which thou calledst thy pardons The Pope maketh all thinges a 〈…〉 thy commissions thy breeues thy delegacies reseruations exemptions appellations bulles and dispeÌ„sations Diddest not thou vnder these pretenses and like other doings deceiue the world What answere shalt thou make to this at that day to our and thy great Byshop Christ when he shall visite thee and all thy dioces me and all my dioces yea when he shall visite all the world What aunswere shalt thou then make I think verely thou shalt then haue enough to do yea and more theÌ„ thou canst winde thy selfe out of to make aunswere for thy selfe for thine owne dioces and for thine owne diocesans though thou vsurpe not vpon other mens as thou doest The Apostle writeth of Christ humbly 〈◊〉 â—aximus calleth him Magnum pontificem the great bishop And he of Rome is not with this word contented but wil haue a higher word for him selfe in the superlatiue degree Maximum pontificem Magnum The greatest Bishop Oh where is the humblenesse and meekenesse that should be in him Alas he that taketh on him to teach all the world how can he for shame suffer such blasphemous words to passe in his name to his great shame and rebuke â—he Popes â—â—de will â—â—ue a fall to the great daunger of his soule and to the perilous ensample vnto other Oh sie vpon pride it is a common prouerb pride will haue a fall Our bishop Christ was Humilis meeke lowly humble in hart â—â—milis He rode not vpon any palfray nor couragious horse but vp on an Asse and that but once He neuer was borne pompously abroad in a chayre vppoÌ„ mens shoulders He neuer profered hys foote to any body to kisse We read that he washed the feete of his Disciples and wyped theÌ„ Iohn 13. We read that Mary Magdalene profered to haue kissed his feete but he did prohibite her sayiâ—g Noli me tangere Touch me not He would not suffer the woman theÌ„ to touch him He neuer had garde to defend him Math. 20. He neuer followed the poÌ„pe of the world He disdained not to go vpon the grouÌ„d with his bare feet What shall I say The humility of Christ. He gaue ensamples enough to the Bishop of Rome to me and all Bishops to be meek and humble he to know himselfe and we our selues as if he and we diligently looke in scripture we shall finde And herein in meeknes we are bound to folow him Compatiens Compatiens infirmitatibus This Byshop Christ had compassion of our infirmities of our fraylties It is impossible for a man to know the afflictions of the miserable person that neuer suffered him selfe affliction that neuer had experience of paynes that neuer felt what payne menâ— But this byshop Christ had experieÌ„ce of our nature how weake how feeble the nature of man is Christ full of compassion howe weake of himselfe to doe any good worke without the helpe of God how feeble to resiste temptations Hee suffered and felte the infirmities and paynes of this naturall body He hath therefore compassion vpon man when he doth see him fall He sorroweth his ruine teaching Bishops in especial afore all other to haue copassion and pity vpon the sinner to helpe him spiritually to coÌ„fort him ghostly to helpe him to arise from sinne to allure him to penance to draw him to vertue to make him know God to feare his iustice to loue his lawes and thus to seeke all the wayes he and we can to saue the sinners soule for whom he shall make aunswere to God for his owne diocesans soule for soule Heb. 5. bloud for bloud payne for payne hell for hell damnation for damnation For which soule Luke 23. our great Bishop Christ as the Apostle doth witnesse did offer giftes and sacrifice himselfe hauing compassiâ—n of theÌ„ that by ignorance and by errour did sin offend God Euen when he was his greatest agony vpon the crosse he cryed to his father forgeue them father forgeue theÌ„ they know not what they do they are ignoraunt people they know not what is what nor what danger they runne into by this entreating me They know not theyr offences forgeue them Father forgeue them In this compassion we ought also to follow our great Byshoppe Christ. Pontifex appellatus It followeth in the former letter Est Pontifex appellatus à Deo He is a Byshop and so named of God He is the very Byshop He offered vppe the very sacrifice the sacrifice of his owne most blessed body and bloud whereby the sinne of
Thus sayth S. Iohn speaking of all Christen people 1. Peter 2. In like maner is it sayde 1. Peter 2. where he writeth vnto all Christen men You quoth he be a chosen generation a regall priest hood an holy people Beede vpon the epistle of S. Peter S. Bede expounding the same as my remembraunce doth serue shall testify playnely with me And S. Augustine I wot well in diuers places recordeth that all Christen men be so called Regale Lacerdotium And likewise doth Faber in his Commentaries vpon the same place Whosoeuer looketh vpon the treatise called Vnio dissidentium shall finde a multitude of auncient Fathers sayinges declaring the same But this may yet seme a strange thing a new that al persons should be called priests that in scripture which can not lye Truth it is in deede it may seeme straunge to diuers as it did to me and many other How all men are Priestes when we read it first because we neuer read ne heard of the same before and so did Christes doctrine and his apostles seeme new to his audience when he himselfe preached Albeit he yet proued his doing and sayinges by authority of the law and Prophetes as is shewed in the first to the Romanes where Paule reporteth Rom. 1. That he was chosen a part to be a minister of the Gospell that was promised before by the Prophettes And our Sauiour testifieth the same in Saynt Iohn saying to the Iewes Iohn â— Thinke you not quoth he that I shall accuse you before my Father There is one to accuse you which is Moyses in whome ye doe trust But if you beleued Moyses you should certaynely beleue me for he writeth of me c. Likewise a litle aboue he biddeth theÌ„ search the Scriptures for they make report of him But although these sayinges doe seeme newe for lacke that we haue not had olde familiarity with Scripture and vsage in reading the same God amend and help it when it shall please him yet truely so standeth it written as I haue sayd and so is interpreted by the Doctors aboue named and so was it preached of a certayne Doctour also of Diuinity in London the second day of Aduent last past in this sentence I wote not whether these were the selfe wordes or no. The church quoth the doctor is nothing els but the congregatioÌ„ of faythfull people The saying of a Doctour preaching at Paules and you all quoth he to the people are of the church as well as I or any other if you be of God And likewise we all men are priestes but yet are not all alike ordeyned Ministers sayd he for to consecrate the body of Christ in the Churche All 〈◊〉 priestes but not all ministers publicke Thus sayd the preacher whom when I see oportunity I dare be bolde to name And these I say ought not all to preach openly in generall conuentions or assembles neither canne they but they rather should come to learne yet priuatelye are they bound for instructions of theyr seruauntes children Euery man mynister of good instruction in his owne house Eph. â— kinsfolke and such like to speak that should be for the destruction of vice and encrease or vpholding of vertue whensoeuer time and place so behoueth as sheweth Saint Paul saying in this wise You that are fathers prouoke noâ— your children to wrath or anger but bring them vp in the doctrine and discipline of the Lord. In the xxiij where you doe aske whether I beleeue that it is lawefull for lay people of both kindes Answere to the 23. article that is to wit both men and women to sacrifice and preach the word of God I say that it is not meet for none in mine opinion to preach openly the word of God No man to preach opeÌ„ly except he be chosen Gal. 1. Rom. 5. except they be chosen elect to the same either by God or solemnly by men or els by both and therefore S. Paule calleth him selfe in all his Epistles an Apostle of God that is to wit a messenger of God And to the Galathians he writeth thus Paule an Apostle not sent by men nor by man but by Iesus Christ. Also to the Romanes How shall men preach truely quoth he excepte they be sent Notwithstanding I say this both by supportation of Gods law In tyme of great necessity lay people man or woman may preach 1. Cor. 1â— 1. Cor. 11. and also of lawes written in the Decrees that in time of great necessity laye people may preach and that of both kindes both men and women as you may see in the Epistle to the Corinthians where as he sayth That it is a shame for a woman to speake in a multitude or congregation Yet in an other place he sayth That euery woman praying or prophecying hauing nothing vpoÌ„ her head doth dishonor her head To this accordeth the prophesye of Ioel recited Act. 2. where in the person of God is sayd thus Ioell 2. Act. 2. Luke 2. Wâ—men that prophesied in the scripture I shall poure out of my spirit vpon all flesh both your sonnes and your daughters shall prophecy Thus did Anna the Prophetesse daughter of Phanuel geue prayse vnto Christ in the Temple spake of him to all men of Hierusalem that looked after the redeÌ„tion of Israel This also doth yet speake vnto vs in Scripture the virgine Mary by the song which she made that is dayly recited in the Church called Magnificat Yea Stephen also being no Priest Act. 7. but a Deacon made a wonderful good sermon Actes 7. This also willeth your Decrees Dist. 9. de Conse Distin. 9. de consecrat where is thus sayde A woman although shee is learned holy may not presume to teach men in the congregation ne baptise except necessity requireth So that where need is I shall adde this but not without the mind of him that wrote the Lawe like as a woman maye baptise Cap. 16. quest 1. Dist. 1â— cap abijcimus so may she teach the woord of God or preach as is declared more playnely Cap. 16. quest 1. in Glosa 11. Cap adijcimus dist 18. And I beseeche God that for lacke of true and well learned Officers suche necessity doe not come now vpon vs that such shal need to take vpon them to preach There is a learned man which in a Dialogue that he maketh betwixt a rude Abbot a Gentlewoman He meaneth the dialogue of Erasmus intituled Abbas Eâ—udita hauing skill in learning iesteth but with prety earnest as his maner is and geueth a watch worde touching somewhat my purpose It is in the end of the Dialogue The gentlewoman aunswering the Abbot for that he had partly checked her because she was quicke in vtterance of learning Syr quoth she if you continue therin so dull as you haue done and dayly do the world perceiuing it as they begin fast to grow quicke in
for your sakes that you may beleeue because I was not there But shewing the greatenes of hys diuinitie he sayd to his Disciples Behold I am with you vnto the ende of the world For how did he ascend into heauen but because he is locall and true man And how is hee present to hys faithfull but because he is almighty and true God c. In thys maner doth he proceede foorth speaking much full agreeably to my senteÌ„ce which is now ouerlong here to write But what can be sayd more plainely in so few words making for me First he saith that Christ being a man is as concerning his manhead Christ in his humane substance is locall locall that is to say conteined in one place And to expresse that â—hore clearely he addeth to it sayeng He is one and the same according to his humane substaunce absente from heauen when he was in earth and leauing the earthe when he ascended into heauen Whereas he hath a contrary Antithesis for the godly nature to shew forth the first point the more effectually The Antithesis is thus But according to his diuine and incomparable substaunce Antithesis that is to say contrary position or relation neither leauing heauen when he descended from heauen neither forsaking the earth wheÌ„ he ascended into heauen Whereby is also confirmed that I said Christ did descend and aâ—cend as touching his humanitie but not in his Deitie which is immutable and vnmoueable as we may perceiue by that he here doth call it Almighty substance Furthermore to shew that Christ as touching his humane and naturall body is locall and in one place he alledgeth and that right iustly two textes of Scripture The first is I ascend to my father c. And the second is of Lazarus I am glad for your sakes c. Finally he maketh this demaund But how he did ascend into heauen but because he is a locall and very man Whereby we may see that by this sentence Christ could not ascend except he had bene locall that is conteined in one place and so very man August We must not so defeÌ„d Christes diuinitye that we must destroy his humanitye And that is according to S. Augustine writing as is aboue shewed And he shall so come as the Angell witnesseth euen as you haue seene him going vp into heauen that is to say in the same forme and substance of his flesh According to this forme he is not spread abroade in euery place for wee must beware that we do not so esteeme his diuinitie that we thereby doo take awaye the veritie of his bodie So that they both do testifie that Christ could not haue ascended except he had bene locall that is to witte conteined in one place and very man and that if he were not locall he coulde not be a man Wherefore Saint Augustine sayeth further ad Dardanum Spatia locorum tolle corporibus nusquam erunt quia nusquam erunt August ad DardanuÌ„ Bodye cannot be without limitatioÌ„ of place nec erunt That is to witte Take away localitie or occupieng of place from bodies and they shall bee no where and for because they shall be no where they shall haue no being at all We therfore coueting to find Christ or his natural body should seeke for him in heauen where his naturall manhood is sittyng on y e right haÌ„d of his father So willeth vs S. Ambrose in the x. booke which he writeth vppon Luke speakyng of Christes humanitie assuÌ„pt in this wise Ergo Ambrose in Lucam noÌ„ supra terram nec in terra nec secunduÌ„ carnem te quaerere debemus si volumus te inuenire c. Therefore we ought not to seeke thee vpon the earth nor in the earth neither accordyng to the flesh if we will finde thee for now accordyng to the flesh we do not know Christ. Furthermore StepheÌ„ did not seeke thee vpon the earth when that he did see thee standyng on the right hand of God the Father But Mary whiche sought thee vppon the earth could not touch thee Stephen touched thee because hee sought thee in heauen Stephen amoÌ„gest the Iewes saw thee beyng absent c. Thus we must seeke for the naturall body of Christ not vppon the earth but in heauen if we will not be deceiued And that doth he more largely shew in the same treatise speakyng thus of the veritie of Christes body Quomodo noÌ„ corpus quiesceret in quo manebant insignia vulnerum vestigia cicatricum quae Dominus palpanda obtulit c. How could it come to passe that the body could not rest in the sepulcher in whiche the tokens of the woundes and scarres did appeare which the Lord him selfe did offer to be touched in whiche doyng hee did not onely stablish the fayth but also augmeÌ„ted deuotion Because he would rather cary vp into heauen the woundes receaued for vs and would not put them away that he might present to God the Father the price of our libertie Such a one the Father doth place at his right haÌ„d embracing the triumph and victory of our saluation c. Gregory also in an Homely of Pentecost sayth agreably to the other in these wordes Gregor in Homel Pente QuaÌ„do non maneret apud eos qui ascensuâ—us coelos promittit dicens Ecce ego vobiscuÌ„ sum omnibus diebus vsque ad consummationem saeculi c. When was it that he did not tary with them which ascending vp into heauen promiseth saying Behold I am here with you continually vntill the ende of the world But the word incarnate tarieth and also goeth away It departeth in body and tarieth in Diuinitie And therefore he sayth that he 〈◊〉 with them euen he which was euer present with them 〈…〉 power and now departed by his corporaâ—â—◠〈…〉 doth he testifie in the Homeâ—y of 〈…〉 With these doth Bede accord in an Homely of 〈◊〉 in which he declareth this text Ioh. 16. A litle while Bede in hom in cap. 16. Ioan. and ye shall not see me And agayne a litle while and ye shall see me And also in an Homely of the vigill of PeÌ„tecost And who can otherwise say or thinke knowyng the Scripture and our belief but that the naturall body of Christ is so assuÌ„pt into heauen all whole that it must there abide without returnyng vntill the generall Iudgement Notwithstandyng seyng this is the chief poynt whereupon I secke to establish my sentence in this matter of the holy SacrameÌ„t that Christes holy naturall body is so assumpt into heauen that there it must remayne all whole without returnyng vntill the generall dome I will yet with the permission of your grace adde one or two Arguments deduced out of the Scriptures to declare further my senteÌ„ce to be faythfull and Catholicke ¶ Argumentes out of Scripture First as Christ was enclosed and so borne about in the wombe of his mother bryng a Uirgin vndefiled Christ in his
tread them vnder their feete For so then had Hildebrand taught them that those were no Priestes neither that they were Sacramentes whiche they did consecrate So that by this occasion many false Prophets rose seducing the people from the truth of Christ by forged Fables and false miracles and feyned Gloses wrastyng the Scriptures as serued best for their owne purposes Of whom few there were that kept any true chastity Many could make glorious boastes brags thereof but the greatest part vnder the shew pretence of honesty purenes of life coÌ„mitted incest fornication adultery euery where almost and no punishment was for the same c. Thus much out of Auentinus Lib. 5. Annal. To this testimony of Auentinus aboue mentioned we will also adioyne the recorde of Gebuilerus a writer of this our latter tyme and one also of their owne crewe Gebuilerus who doth testifie that in tyme of the Emperour Henricus the fourth Isidorus de vita clericorum an 1057. the number of 24. Byshops both in Germany Spayne and in Fraunce were maryed with the Cleargie also of their dioces Of the which Spanish Byshops we reade also in Isidorus whiche wrote more then sixe hundreth yeares after Christ and the place also cited in the Popes Distinctions in his booke De clericorum vita Dist. 23. cap. Ius igitur how they ought eyther to leade an honest chaste life or else to keepe themselues within the bande of matrimonie c. Whereby is declared the single life of Priests eyther to be then voluntary or else their mariage not to be restrained as yet by any law Moreouer such Calistian Priestes as be nowe adayes counting Priests mariage as a new deuise and not standing with auncient times Calistian priests that is of Calixtus secte who chiefly forbad priestes mariage let them looke vpon the Decree of Pope Symmachus and answeare there to the Glose Dist. 81. where it is written Let Priests be all restrained from the conuersation of all women except it be their mother sister or their owne wife c. Where the glose in the margent geueth a note saieng Hic loquitur secundum antiqua tempora Thus if either the voyce of scripture might take place with these men which be so rigorous against Priestes mariage All the Apostles were maried except Iohn and Paule Ex Ambrose 2. Cor. 11. or if the examples of the Apostles might moue them whome S. Ambrose witnesseth to haue bene all married except onely Paule and Iohn or else if the multitude of maried Bishops and Priestes might preuaile with them heere might be rehearsed That Tertullian was a married Prieste as witnesseth Hierome Ex Epist Hilarij ad Abram filiaÌ„ Spiridion Byshop of Cyprus had wife and children Hylary Byshop of Poytiers was also maried Gregory Byshop of Nyssa Gregory Byshop of Nazianzum Ex Ruffino lib. 2. cap. 9. Prosper Byshop of Rhegium Cheremon Byshop of Nylus All these were married Byshops Ex Nazianzeno Of Polychrates and his 7. aunciters Byshops and maried men we spake before Epiphanius Byshop of Constantinople in Iustinians tyme was the more commended because his father aunciters before him Ex Nouel constit 3. ¶ Finali were Priests and Byshops marryed Hierome sayth that in his time Plurimi Sacerdotes habebant matrimonia That is many Priestes were then married men Pope Damasus reciteth vp a great number of Byshops of Rome Ex Hiero. aduersus Iouinian lib. 1. Distinct. 56. Hosius which were Priests sonnes as Syluerius an 544. Deus dedit aboute the yeare 622. Adrianus 2. aboute the yeare 873. Ex Vicelio de sacrificio missae Foelix 3. about the yeare 474. Hosius Agapetus an 534. Gelasius 484. Bonifacius Theodorus whose Father was Byshoppe of Hierusalem aboute the yeare 634. Ioannes 10. an 924. Ioannes 15. the sonne of Leo a Priest aboute the yeare 984. Richarde Archdeacon of Couentry Henry ArchdeacoÌ„ of Huntingdon Volusianus Byshop of Carthage Tho. Archbishop of Yorke sonne of Sampson Byshop of Worcester And howe many other Byshops and Priestes in other countreys besides these Bishops of Rome might be annexed to this Catalogue if our leasure were such to make a whole beaderole of them all In the meane time the wordes of Siluius Cardinall afterward B. of Rome are not to be forgotten whiche he wrote to a certeyne frende of his Ex Aenea Siluio Epist. 321. whiche after his orders taken was disposed to mariage To whome the foresayde Syluius aunswereth agayne in these wordes folowing Credimus te vti non insulso consilio si cum nequeas continere coniugium quaeris quamuis id prius cogitandum fuerat anteaquam initiaueris sacris ordinibus Sed non sumus dij omnes qui futura prospicere valeamus Quando huc ventum est vt legi resistere nequeas melius est nubere quà m vri c. That is We beleeue that you in so doing follow no sinister counsayle in that you choose to be maried when otherwise you are not able to liue chaste Albeit this counsayle should haue come into your heade before that you entred into Ecclesiasticall orders But we are not all gods to foresee before what shall happen heereafter Now for so much as the matter and case standeth so that you are not able to resist the lawe better it is to marry then to burne c. All these premisses well considered it shall suffice I trust though no more were sayd to proue that this general law and prohibition of priests mariage pretended to be so auncient is of no such great time nor loÌ„g coÌ„tinuance of yeres as they make it but rather to be a late deuised doctrine geÌ„dered by the Monkes and grounded vpoÌ„ no reason law nor scripture but that certeine which be repiners against the truth do racke and wrast a few places out of Doctors and ij or iij. Councels for their pretensed purpose Whose obiections and blinde cauillations I as professing heete but to write stories referre to the further discussion of Diuines in whose bookes this matter is more at large to bee sought and searched In the meane season so muche as apperteyneth to the searching of times and antiquitie and to the conseruation of such Actes and monuments as are behoueable for the Churche I thought heereunto not vnprofitable to be adioined a certaine Epistle learned and auncient of Uolusianus Bishop sometimes of Carthage tending to the defence of Priests lawfull wedlocke Volusiâ—â—â—â— Byshop of Carthage which Aeneas Syluius in Descriptione Germaniae also Illyricus in Catal and Melancth Lib. De coniugio do father vpon Huldericus Byshop of Augusta in the time of Pope Nicholas 2. but as I finde it in an old written example sent by Iohn Bale to Math. Archbishop of Canterbury as it is ioyned in the same booke Hulderiâ—â—â— Byshop of August about the yeare of 〈◊〉 Lord. 9â—â— so it beareth also the same title and name of Uolusianus Byshop of
then they by learning shal prooue shee shall not be mooued And so farre it is thought reason wil compell her grace In the ende yee shall say The good willes and mindes of the Lorde Protectour and the Counsaile is so muche toward her grace that how soeuer shee would her selfe in honor be esteemed how soeuer in conscience quieted yea how soeuer benefited sauing their dueties to God and the king they woulde as muche and in theyr doings if it please her to prooue it will be nothing inferiours assuring her grace that they be moste sorie shee is thus disquieted and if necessitie of the cause the honour and suretie of the king and the iudgement of theyr owne conscience mooued them not thus farre they woulde not haue attempted But their trust is her grace wil alow them the more when she shal perceiue the cause and thinke no lesse coulde be done by them where shee prouoked them so farre Note Doctor Hoptons allowance of the communion in those dayes ¶ These and other of like credite more amply committed to you in speache you shal declare to her grace and further declare your conscience for the allowing of the manner of the Communion as yee haue plainely professed it before vs. At Richmund 14. Iune 1549. The Lady Mary to the Lorde Protectour and the rest of the Counsaile 27. Iune 1549. MY Lorde I perceiue by letters directed from you and other of the kinges maiesties Counsaile to my Controller my Chaplaine and master Englefelde my seruaunt that ye will them vppon their allegeaunce to repaire immediately to you wherin you geue me euident cause to chaunge mine accustomed opinion of you all that is to say to thinke you careful of my quietnesse and wel doings considering how earnestly I wryte to you for the stay of two of them and that not without very iust cause And as for maister Englefeld assoone as he could haue prepared himselfe hauing his horsses so farre off although yee hadde not sent at this present would haue perfourmed your request But in deede I am much deceiued For I supposed ye would haue waied and takē my letters in better part if yee haue receiued them if not to haue taried mine answere and I not to haue found so litle frendship not to haue bene vsed so vngently at your hands in sending for him vpon whose trauail doth rest the only charge of my whole house as I wryt to you lately whose absence therefore shall be to me my sayde house no little displeasure especially being so farre off And besides all this I doe greatly maruaile to see your wrytinge for him and the other two with suche extreeme wordes of pearill to ensue towardes them in case they did not come and specially for my Controller whose charge is so great that he canne not sodainly be meete to take a iourney which woordes in mine opinion needed not vnlesse it were in some verye iust and necessarye cause to any of mine who taketh my selfe subiect to none of you all not doubting but if the kinges maiestie my brother were of sufficient yeares to perceiue this matter and knewe what lacke and in commoditie the absence of my said officer should be to my house his grace woulde haue beene so good Lorde to mee as to haue suffered him to remaine where his charge is Notwithstanding I haue willed him at this time to repaire to you commaunding him to returne foorthwith for my very necessities sake and I haue geuen the like leaue to my poore sicke prieste also whose life I thinke vndoubtedly shall be putte in hasard by the wet and colde painefull trauaile of this iourney But for my parte I assure you all that since the king my father your late maister and verye good Lorde died I neuer tooke you for other then my frendes but in this it appeareth cōtrary And sauing I thought verily that my former letters shoulde haue discharged this matter I woulde not haue troubled my selfe with wryting the same not doubting but you doe consider that none of you all would haue bene contented to haue bene thus vsed at your inferiours handes I meane to haue hadde your officer or any of your seruaunts sent for by a force as yee make it knowing no iust cause why Wherefore I doe not a little maruaile that yee had not this remembraunce towardes mee who alwayes hath willed and wished you as well to doe as my selfe and both haue and will praye for you all as heartily as for mine owne soule to almightye God whome I humblye beseeche to illumine you all with his holy spirite to whose mercy also I am at a full poynt to commit my selfe what soeuer shall become of my body And thus with my commendations I bid you all fare well From my house at Kenninghal the 27. of Iune Youre frende to my power though you geue mee contrary cause Mary A copie of the kinges Maiesties letter to the Ladie Marie 24. Ian. 1550. RIght deare c. We haue seene by letters of our Counsaile sent to you of late and by your aunsweare thereunto touching the cause of certaine your Chaplaines hauing offended our lawes in saying of Masse their good and conuenient aduises and your frutelesse and indirect mistaking of the same which thing mooueth vs to wryte at this time that where good counsell from oure Counsaile hathe not preuailed yet the like from our selfe maye haue due regarde The whole matter we perceiue resteth in thys that you being oure next sister in whome aboue all other oure subiectes nature shoulde place the moste estimation of vs would wittingly and purposely not onely breake our lawes your selfe but also haue others maintained to doe the same Truely howe soeuer the matter may haue other termes other sense it hath not and although by your letter it seemeth you chalenge a promise made that so you myghte do yet surely we know the promise had no such meaning neither to maintaine ne to continue your fault You muste knowe this sister you were at the first time when the law was made borne with all not because you shoulde disobey the lawe but y t by our lenitie and loue shewed you might learne to obey it Wee made a difference of you from our other subiectes not for that all other should folow our lawes you only against and them but that you might be brought as far forward by loue as others were by duety The error wherein you would rest is double euery part so great that neither for the loue of God we can wel suffer it vnredressed neither for the loue of you we can but wish it amēded First you retaine a fashion in honoring of God who in dede therby is dishonored therin erre you in zeal for lacke of science hauing science offered you you refuse it not because it is science we trust for then should we dispaire of you but because you thinke it is none And surely in this we can best reprehende you learning
daily in oure schoole that therefore we learne things because we knowe theÌ„ not are not alowed to say we know not these things or we thinke they be not good therfore we wil not learne them Sister you must thinke nothing can commende you more then reason according to the which you haue bene hitherto vsed nowe for very loue we will offer you reason our selfe If you are perswaded in conscience to the contrarye of our lawes you or your perswaders shall freely be suffered to say what you or they can so that you will heare what shal be said againe In this poynt you see I pretermit my estate and talke with you as your brother rather then your supreme Lord and king Thus should you being as wel content to heare of your opinions as you are content to holde them in the end thanke vs as much for bringing you to light as nowe before you learne you are loth to see it And it thus muche reason with our natural loue shal not mooue you whereof we would be sorie then must we consider the other part of your fault which is the offence of our lawes For though hitherto it hath bene suffered in hope of amendement yet now if hope be none how shall there be sufferaunce Our charge is to haue the same care ouer euery mannes estate that euery man ought to haue ouer his owne And in your owne house as you would be lothe openly to suffer one of your seruauntes being next you most manifestly to breake your orders so must you thinke in our state it shal miscontent vs to permit you so great a subiecte not to keepe oure lawes Your nearnes to vs in bloud your greatnesse in estate the condition of this time maketh your fault y e greater The example is vnnatural that our sister shuld do lesse for vs then our other subiects The case is sclanderous for so great a personage to forsake our maiestie Finally it is too dangerous in a troublesome common wealth to make y e people to mistrust a faction We be yoÌ„g you thinke in yeeres to consider this Truely sister it troubleth vs somwhat the more for it may be this euil suffered in you is greater then we can discerne so we be as much troubled because we doubt whether we see the whole pearil as we be for that we see In deede we will presume no further then our yeres geueth vs y t is in doubtfull things not to trust our own wits but in euideÌ„t things we thinke there is no differeÌ„ce If you shuld not do as other subiects do were it not euident that therin you shuld not be a good subiect Were it not plaine in that case that you should vse vs not as your soueraigne Lord Againe if you shoulde be suffred to breake our lawes manifestly were it not a comfort for others so to do and if our lawes be broken contemned where is our estate These things be so plaine as we could almost haue iudged them sixe yeares past And in deede it greeueth vs not a little that you whych shoulde be our most comfort in our yong yeres should alone geue vs occasion of discomfort Thinke you not but it must needes trouble vs and if you can so thinke you oughte sister to amend it Our natural loue towards you without doubt is great therfore diminish it not your self If you wil be loued by vs shewe some token of loue towardes vs that we say not with the Psalme Mala pro bonis mihi reddiderunt If you will be beleeued when by wryting you confesse vs to be your soueraigne Lord heare that which in other things is often alleaged Ostende mihi fidem tuam ex factis tuis In the answere of your letter to our counsaile we remember you sticke only vpon one reason deuided into two partes The first is that in matters of religion your faith is none other but as all Christendome doth confesse The next is you wil assent to no alteration but wish things to staÌ„d as they did at our fathers death If you meane in the firste to rule your faith by that you call Christendome and not by this Church of England wherein you are a member you shal err in many poynts such as our fathers yours wold not haue suffered whatsoeuer you saye of the standing still of thinges as they were leaft by him The matter is too plaine to write what may be gathered and too perillous to be concluded against you For the other part if you like no alteration by our authoritie of things not altered by oure father you should doe vs too great an iniurie We take our self for the administration of this our common wealthe to haue the same authoritye which our father had diminished in no part neither by example of scripture nor by vniuersal lawes The stories of Scripture be so plenteous as almost y e best ordered church of the Israelites was by kings yonger then we be Well sister we will not in these things interprete your wrytings to the worste loue and charitie shall expound them But yet you must not therby be bolde to offend in that whereunto you see your wrytings might be wrested To conclude we exhort you to do your duetie and if any impediment be thereof not of purpose you shall finde a brotherly affection in vs to remedy the same To teache you and instruct you we wil geue order and so procure you to doe your duetie wilâ—ingly that you shall perceiue you are not vsed meerely as a subiect and onely commaunded but as a daughter a scholler and a sister taught instructed and perswaded For the which cause when you haue considered this our letter we pray you that wee may shortly heare from you To the kings most excellent Maiestie MY duetie moste humbly remembred to your maiestie please it the same to vnderstande that I haue receiued your letters by maister Throgmorton this bearer The contents wherof doeth more trouble me then any bodily sicknesse though it were euen to the death and the rather for that your highnesse doeth charge me to be both as a breaker of your lawes and also an encourager of others to do the like I most humbly beseeche your Maiestie to thinke that I neuer entended towards you otherwise then my duty compelleth me vnto that is to wish your highnesse all honour and prosperitie for the which I do and daily shal pray And where it pleaseth your maiestie to wryte that I make a chaleÌ„ge of a promise made otherwise then it was meant the trothe is the promise coulde not be denied before your maiesties presence at my laste waiting vpon the same And althoughe I confesse the grounde of faith wherunto I take reason to be but an handmaid my conscience also hath and doth agree with the same yet touching that promise for so much as it hath pleased your maiestie God knoweth by whose perswasion to wryte it was not so meanr I shal most
y e sayd Byshop as wel in the kings maiesties late visitation w tin your Diocesse as at sondry other times haue ben complained vpon sundry informations made against you for your doings sayings preachings against sundry Iniunctions orders and other procedings of his maiestie set foorth for reformation of errors superstitions and other abuses in religion 7 Item that after and vppon the occasion of those other many complaints and informations you haue ben sundry times admonished commanded and enioyned to conforme your selfe as to your duetie appertaineth 8 Item that after the premisses and for that those former admonitions commaundements notwythstanding you did yet still shewe your selfe not conformable The manifold transgressions of Wint. worthy of punishment for that also by your example the people were much animated therby occasion of muche vnquietnesse ministred you were called before the kings maiesties counsell in the moneth of Iune the 2. yeare of his maiesties raigne by them on his highnes behalfe commaunded to preache a Sermon before hys maiestie and therin to declare the iustnes and godlines of his Maiesties father and his proceedings vppon certaine matters partly mentioned in certaine articles to you deliuered in wryting and partly otherwise declared vnto you The effecte whereof was touching the vsurped authoritye of the B. of Rome and that his pretensed authoritie was iustly godly taken away in this realm other the kings maiesties dominions Touching the first suppression and taking away of Monasteries Religious houses Pilgrimages Reliques Shrines and Images the superstitious going about of S. Nicholas bishop S. Edmund S. Katherin S. Clement and such like for taking away of ChaÌ„treis Obites and Colleges touching hallowing of Candels water ashes palme holy breade beades creeping to the crosse and suche like touching the setting foorthe of the kings maiesties authoritie in his yoÌ„g yeres to be as great as if his highnesse were of many more yeres touching auricular confession touching the procession common praier in Englishe and that things done in generall Councels against the woorde of God may be iustly reuoked in particular Councels Winchesters coÌ„temptuous disobedience to the king 9 Item that you receiuing the same and promising to declare them in a sermone by you made before his Maiestie for that purpose on the feast of S. Peter in the sayd second yere of his highnesse raigne did then and there contemptuously and disobediently omit to declare and set foorth many of the sayd matters to the great contempt of his Maiestie and daungerous example of others 10 Item that you being also commanded and on his maiesties behalf for the auoyding of tumult for other great considerations inhibited to treate of any matter in controuersie concerning the Masse or the communion then commonly called the Sacrament of the aultar did contrary to the sayd commandement inhibition declare diuers your iudgements opinions in the same in manifest contempt of hys Maiesties sayd inhibition Winchester stubbernely refused to conforme himselfe to the booke of the kinges proceedinges to the great offence of the hearers and disturbaunce of the common quiet and vnity of the realme 11 Item that after the premisses videlicet in the moneths of May or Iune or one of them in the thirde yeare of hys highnesse raigne his Maiestye sent eftsoones vnto you to know your conformity towards his said reformation and specially touching the booke of Common praier then lately set foorth by hys maiestie whereunto you at the same time refused to shewe your selfe conformable 12 Item that after that videlicet the 9. day of Iuly in the fourth yeare of his Maiesties raigne his highnes sent vnto you hys graces letters wyth a certaine submission and articles wherunto hys grace willed and commanded you to subscribe to the whyche submission you contemptuously refused to subscribe 13 Item that you hauing eftsoones certaine of the kyngs most honorable Councell sent vnto you the 12. of Iulye Wynchesâ—â—â— standeth in iustificatioâ— of himselfe in the sayd fourth yeare with the same submission and beyng in his maiestyes behalfe required and commanded to consider agayne better the sayd submission and to subscribe the same stoode in iustification of your selfe and woulde in no wise subscribe thereunto 14 Item that after all thys the 14. daye of Iulye in the sayde fourth yeare the sayd kings Maiestie sent yet againe vnto you certaine of his maiesties most honorable councel with an other submissioÌ„ and diuers other articles willing and commaunding you to subscribe your name thereunto whych to do you vtterly refused 15 Item that after all thys videlicet the 19. of Iulye in the sayde fourth yeare you being personally called before the whole counsaile Fantasticaâ—â— consideraâ—â—â—ons of wyâ—â—chester and hauing the sayde submission and articles openly and distinctly read vnto you and required to subscribe the same refused for vniust and fantasticall considerations by you alledged to subscribe the same 16 Item that for your sundry and manifolde contemptes and disobediences in this behalfe vsed the fruites of your benefice were then by speciall commission of hys Maiestie iustly and lawfully sequestred 17 Item that after this you had intimation and peremptorie monition with communication that you shuld within 3. monethes next following the sayde intimation reconcile and submit your selfe vpon paine of depriuation 18 Item that the saide 3. moneths are nowe fully expired and runne 19 Item that you haue not hetherto Wyncheâ—â—â—â— sworne 〈◊〉 aunswereâ— truely according to the sayd intimation and monition submitted reconciled nor reformed your self but contemptuously yet still remaine in your disobedience Whereupon they required the B. of Winchester then and there personally present to be sworne faithfully and truely to make answere After these articles were exhibited vnto him and he hauing leaue to say for himself wherin he vsed al the cautels shiftes and remedies of the law to his most aduantage by way of protesting recusing and excepting against the commission and requiring also the copies as well of the Articles as of his protestation of the Actuaries which wer W. Say and Tho. Argall time and respite was assigned vnto hym to aunswer to the sayd Articles in wryting But he so cauilled and dalied from day to day to answer directly Time 〈◊〉 to Wincâ—â—â—ster to aâ—â—swere by wryting For the 〈◊〉 positions 〈◊〉 these and â—â—ther witnesses against 〈◊〉 read in thâ— first editiâ—â— of Actes 〈◊〉 MonumeÌ„â—â— pag. 816. although he was sufficiently laboured and perswaded to the same by sondry callinges and Actes and also aboundantly conuicted by depositions and witnesses especially by matter induced by the L. Paget and Andrewe Beynton M. Chalenor pag. 816. all which I referre to my first booke that at the last he appealed from them reputing them not to be competent and indifferent iudges to heare and determine his cause vnto the kings royal person notwithstanding by protestation alwaies reseruing to himselfe the benefite of his appellation And so
holy and sacred doctrine but also a special giâ—t pledge of his loue He gaue the only materiall breaâ— wine sanctified as the first rude and plaine elements or principles to allure them withall but he gaue them the gift of his grace and heauenly doctrine as the very things signified by the sensible elementes which thing playnly appeareth by the wordes of Christ our sauiour Non bibam c. I will not drinke hereafter of the fruite of this vine vntill I drinke it new with you in the kingdome of God Nowe this fruit or iuoise of y e vine is nothing els but wine as Chrisostome saith And moreouer to proue the same true if it be reserued after the coÌ„secratioÌ„ for a time it becommeth sower and tarte therefore it is but wine And as touching the bread S. Paul sayth thus is not the bread which we breake the communion or participation of Christes body hee brake breade therefore it was but bread whiche he gaue them for the body of Christ is not broken as the scripture saythe of y e same os non coÌ„minuetis ex eo you shall not breake a bone of him Also he saith this is my bodye not that the bread was his body and the wine his bloud but he spake those wordes to and of his owne mortall bodye there sitting amongest them at supper or hee spake yet doubtfully as thus this signifieth my body it is one thing whiche is seene but it is an other thing which is vnderstanded for y t which is seen hath a bodely form but y t which is vnderstood thereby hath a spirituall fruite S. Austen sayth Let the word haue accesse to the element so is it made a sacrament marke he sayth let the word haue accesse and not successe Now the thinge that hath accesse to an other thinge doth not quench the thinge that it commeth to no more doth iâ— here ergo it is bread and wine still as before how be it sacred and holy What saw you yesterday sayth S. Austen vppon the aulter Truely bread and wine whiche your owne eyes can witnesse said he what playner testimonye can be had of so auncient a father as he was and of so rare knowledge in the scriptures of God Seeing then y t oure eyes doe behould nothing but bread and wine it must needes follow that it is so in deede or els our sences â—e deceaued in their owne proper obiecte which cannot be by any reason or naturall philosophy And yet notwithstanding some papistes dreame and phantesie such a corporal reall and grosse presence of Christs body in the sacrament as they affirme it to be there euen as verily as it was vpon the Crosse. Indeede the bread is chaunged after a certayne maner into Christes bodye for Christ gaue not hys owne natural bodye to his Disciples at his last supper but an onely signe or figure thereof Christes body is there with the bread our sences cannot be deceaued about the substaunce of bread but they doe iudge there to be but one body that is of bread Ergo so it is Also the very definition of a sacrament doth playnly repugne vnto transubstantiation Bread nourisheth the substaunce of Christes body but the accidentes doe not so Ergo the substaunce doth remayne of the bread that nourisheth it is also called bread in the Actes and in diuers other places of the scriptures wherefore it is so but in deede after a sorte more holy then before what gaue he in the supper bread which is the body that is to say an holy signe of his body as Austen doth witnesse saying hee doubted not to say this is my bodye wheÌ„ it was but a signe of his body The vnleauened bread was but a bare and naked signe of Christes bodye and so is this bread the same body euen as baptisme is Now indeed there be two maner of signes one that signifie onely the other that doth exhibite the thing it self The first is applyed to the old lawe chiefly â—he other to the law of grace The old ancient learned fathers did neuer vse to speake of the substanciall chaunge for because that all the mutation is but condicionall not substanciall nor we deeme not the bodely substaunce sacramentally but yet we saye that this proposition that is my bodye is but a figuratiue speache and no proper speache as some doe deeme But it is as muche to saye as this signifieth my bodye or els thus this is a sacrament of my body for the bodiâ—ye bread and Christes body are not contayned in place locally but mistically This portenteouse and monstrouse transubstanciation began first to enter when the popishe prelates priestes began to vnderstaÌ„d this said proposition this is my body of the carnall and reall presence of Christes body as hugo de sancto victore Gracian Peter Lombard and 〈◊〉 3. the very pestilent poyson of al Christâ—n religion vnto whome we haue of long season yea alâ—as too long geuen credite vnder the which Innocente the said deuilish terme or vocable of transubstantiation began anno 1315. And Boniface after him Bishop of Rome made the sayde â—ad blinde transubstantiation to be the 3. article of the fayth full wisely no doubt whereas an other bishop of Rome after him affirmed plainly against Nestor the hereticke that bread remayneth there still whose name was Gâ—â—â—sius 3. Now as touching y e most shamefull and detestable inconueniences which must needes follow this diuelish tâ—rme or vocable of transubstantiation you shall vnderstand the first is that then suche Papistes will haue Christes body still prostituted and receaued euen of the wicked and naughty people which is cleane contrary to that place of our sauiour Christ where he sayth Whosoeuer eateth my fleshe and drinketh my bloud dwelleth in me and I in him Nowe it is plaine that euill persons dwell not in Christ nor Christ in them wherefore they receiue not his body therin at all For S. Austine tract 8. super Iohannem saith that it is but bread which is seene after the Consecration Ergo the substance of bread is there still 2. The seconde inconuenience that groweth heereof is the fonde and superstitious reseruation of the sacrament in pixes boxes and such like with vaine tabernacles ouer the alter where oftentimes it did putrifie for all their foolish honour which began in Honorius daies the third Bishop of Rome of that name which corruption declareth it to be but onely bread say all Papists what they list 3. The third inconuenience that must needes follow Transubstantiation is adoration which is too plaine Idolatry as the Papists do know themselues if they list but they are so stiffenecked that they will not know it and so both haue and yet also will keepe the world in blindnes still if they might be suffered But to be short with you euen as we are chaunged into Christ by receiuing the sacrament so is the bread chaunged into the body of Christ. But our substance is not chaunged
into Christes substance Ergo the substance of the bread is not changed into Christes body And to be shorte and playne with you most honourable audience the whole vniuersall world hath bene and yet is sore deceaued and deluded about the estimation of this Sacrament Therefore this is most true when we do receaue the sayd Sacrament worthely then are we ioyned by faith spiritualy to Christ our sauiour And thus much haue I said in this first matter The second matter to be disputed of is this That in the Lords Supper is none other oblation or sacrifice then one onely remembraunce of Christes death and of thankesgiuing IN this conclusion I will be muche shorter and more compendious then in the first In consideration whereof you shall vnderstande that the same is a very godly and true catholique proposition For to offer Christ and to exhibite the same is all one thing for in that that he is offered he is set foorth for to eate there is no difference at all betweene the maker of the sacrifice or offerer and the thing that was offered which both were one Christ. The Lorde did commaund saying Do this in remembraunce of me hee made mention of the remembrance only wherefore it can be none other sacrifice but only that The Apostle doth declare the maner of the thing doing saying thus He tooke bread in his hands he blessed it he brake it and gaue it to his disciples What gaue he to them forsooth bread which was the sacrament and not his body No earthly creature nor heauenly did euer offer vp Christ at any time but he himselfe once for all vpon the crosse Ergo he can not nor ought not to be offered many times and often though that Pighius with all the blinde rabble of Papists say the contrary For truely in this point especially they knowe not what they say being so led by the old pharisaicall blindnes But to the purpose You shall vndestand good auditors that the pure and cleane oblation and sacrifice spokeÌ„ of by the Prophet Malachy is nothing else then deuoute and faithfull prayer and thankesgiuing as Tertullian sayth in his third booke contra Marcionem expounding the Psalme where it is sayd thus The sacrifice of laude and prayse shall honor mee So doth S. Hierome Irenaeus and S. Austen say also vppon Malachy Where also they denie that Christ is essencially in the sacrament Yea and S. Austen Epistola 95. ad Paulinum witnesseth that the mortifying of our earthly members is our true sacrifice that be Christians And all the aunciente Fathers do call praiers by the name of sacrifices And for this purpose whosoeuer list to reade that most excellente and famous Clarke Zwinglius ca. 18. de articulis shall finde the same confirmed of him by most grounded reasons whatsoeuer the Papists do barke against it Thus I haue declared my mind in both matters now disputable And if my further declaration be required through the vehemency of argumentes I will performe the same in my aunswering thereunto There disputed against this defendant Doctour Glin M. Langedale M. Segewike and M. Yong Students in Diuinitie Glin. Notwithstanding right worshipfull Maister Doctor that you haue so exquisitely declared your mind and opinion in euery of these matters now in contention before this honorable and learned audience and also though iust occasion be ministred to me to infringe your positions in both conclusions yet I will not inuade the same as now indirectly with contrarious and vaine wordes to occupie the small time which is appointed vs for the triall of the same but we will go forthwith to the thing it selfe whych conteineth in it matter ynough It is but â—olly to vse many wordes where fewe will serue our purpose as sayeth the maister of the Sentences All words may signifie at pleasure and commonly there bee moe thinges then vocables like as sometimes there was variance amongst learned men of the vnitie of two substances in one personage of Christ God and Man So is there now in our dayes variance of Transubstantiation of bread and wine into the body and bloud of Christ. Wherefore I do require you first to shew me heare openly what the said Transubstantiation is that we go not from the thing it selfe which is our first and chiefest ground Madew As for that I neede not to shew you for euery man knoweth it Glin. Peraduenture it is not so good Maister Doctor And I am perfectly assured that euery man doth not knowe it indeede for it is not so light a matter as you make it to be Madew Forsooth you know it your selfe and so do all men else Glin. Well yet I pray you shew me what thing Christ did demonstrate and shew foorth by that article of the newter gender where he said This is my body What did he appoint in that article this for if he meant by that the bread then Christ in the Sacrament is not onely of two natures but of three natures as of the nature of bread of the nature of man and of the diuine nature which to say were blasphemie The argument is good and doth hold by that text He spake the word and it was done he commaunded and they were created Moreouer if he should meane by that article of the newter gender this the materiall bread then he woulde haue sayd This bread is my body so making the article of the newter gender or else he would haue sayd thus Heere with this bread is my body to haue auoyded euer after all heresies errours and schismes But he saide not so but spake the article of the newter gender saying This is my body that is to saye the thing or substance conteyned vnder the forme and kind of bread which you see not with your bodely eyes is my body according to my promise made to you before that I woulde geue you my very fleshe to eate Iohn 6. In like maner when he gaue the cup of his blood he sayd not this in the newter gender as he woulde haue done if he had meant the materiall creature of wine to haue remained but he saide then in the masculine gender This is my bloud That is to say the thing conteined vnder the forme of wine whiche you see not with your bodely eyes is my bloud For truely the holy Ghost came downe to leade vs into all truth and veritie and not to deceiue vs in so notable a point of our faith But out of doubte he should haue deceaued in this matter if so be he had geuen vs onely materiall bread and wine in stead of his bodye and bloud and not haue fulfilled his promise made Iohn 6. where he promiseth thus The bread whiche I will geue is my fleshe which I will geue for the life of the world Heere be two giuings spoken of with two relatiues whereof the first with his relatiue must needes be referred to his gift in the last supper and the second geuing of the same fleshe of his
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
Berengarius Zuinglius Oecolampadius and many others who are certaynely knowen to be of no lesse variaunce amongest themselues then vncertayn of theyr fayth what to beleeue Zuinglius wryteth thus of hymselfe Although this thyng which I meane to intreate of doth lyke me very well yet notwithstandyng I dare define nothyng but only shew my poore iudgement abroad to others that if it please the Lord others may be therby instructed by the spirit of God which teacheth all good thynges In vayne doe I spende many wordes You see playnely he dare not define anye thyng certainely but doubteth whether it please GOD or not Oecolampadius writyng to a certayne brother of hys sayth thus Peace be with thee As farre as I can coniecture out of the learned Fathers these wordes Iohn 6. This is my body be figuratiue locutions c. You see hereby how vncertaine they be of their opinions They leane not to the Scriptures to Doctors nor yet to the trueth but to supposals and coniectures who therefore hereafter wyll cleane vnto them But nowe I come to your Oration whose beginnyng pleased me very well and whose progresse therein offended me not But in the end you concluded in such sort that you left the whole matter to me as it were confirmyng my partes by the same And herein you framed a Syllogisme after this maner What Christ tooke that he blessed what he blessed that he brake what he brake that he gaue Ergo what he receyued he gaue c. Whereto I aunswer wyth a lyke Syllogisme out of Genesis God tooke a ribbe out of Adams side what hee tooke he built what he built that he brought what he brought that hee gaue to Adam to be hys wyfe but he tooke a ribbe Ergo he gaue a ribbe to Adam to wyfe c. Also in your sayd Oration you shute much at those wordes of Paule where he calleth it bread so often c. But the Scripture in another place calleth it water when in deede it was wyne a rodde when it was a playne serpent Rochest You haue pretended great zeale words inough but what pith or substance your reasons will affourd we shall see hereafter Vauisor Christ gaue the same flesh to vs that he receyued of the virgine but he tooke true and naturall flesh of her Ergo he gaue vs true and naturall fleshe My Maior I prooue by August vpon the 98. Psalme Rochest M. Uauisor you are in a wrong boxe for y e place maketh altogether for maintenāce of adoration if it make for any thyng Vauisor I know it very well and therefore I alledge it as the ground of my reason These bee Augustines woordes Christ of the earth receyued earth and of the flesh of Mary he receyued flesh acknowledge his substance therefore Rochest I acknowledge it Vauisor And in the very same flesh he walked here vppon the earth acknowledgge his substaunce Anno. 1549. Rochest I acknowledge it Vauisor And the very same fleshe he gaue vs to eate acknowledge hys substaunce Rochest I acknowlege not hys reall substance to be there but the propertie of hys substance Vauisor Then Uauisor recited the place to the ende hee myght prooue that hys reall substaunce ought to bee acknowledged as well in the last place as in the first and second affirmyng it out of Saint Augustine who sayeth thus The Disciples of Christ approchyng the Lordes table by fayth dranke the same bloud which the tormenters most cruelly spilt c. but the tormenters spilt no figure of bloud Ergo c. this place will not permit the other so to be illuded Rochest It is no illusion good M. Uauisor but surely you would moue a Saint with your impertinent reasons Vauisor I beseech your fatherhood to pardon my rudenes for surely I cannot otherwyse speake without breache of conscience Perne That place of Augustine is to bee vnderstoode of a spirituall kynd of eatyng Vauisor I demand whether the faythfull may receyue spiritually so as they neede not to receiue sacramentally Perne They may Vauisor Then thus to you To the spirituall eatyng there is no need to come to the Lordes table for so it is the meat of the soule not of the teeth but the faythfull come to the Lordes table Ergo that place is to be vnderstood of a sacramentall eatyng And agayne Augustine sayth that he caried hymselfe in hys hands Rochest Augustine sheweth a little after what he meaneth thereby where he sayeth he caried hymselfe in his owne hands after a certayne sort or maner Vauisor True it is that after one maner he sate at the table and after another maner was in the sacrament ¶ M. Yong here disputeth agaynst Perne as followeth Yong. I Understand the meanyng o◠this worde Proprietas proprietie well enough for in Hillarie and Eusebius it signifieth not the vertue or power of any substance or beyng but rather a naturall beyng or substance Rochest I commend your great diligence in searchyng of authors but in diuinitie the matter standeth not so for the proprietie of essence in the deitie is the very essence and whatsoeuer is in God is God Yong. True it is most reuerend father that this worde Proprietas proprietie in Hillary in hys 8. booke de Trinitate intreatyng there of the diuinitie of the father of the sonne and of the holy ghost is so meant and taken but the same Hillary almost in the same place speaketh of our communion and vnitie wyth Christ c. Tertullian also writyng of the resurrection of the flesh affirmeth that the fleshe of our sauiour is that whereof our soule is allied to God that is it which causeth that our soules are ioyned to hym but our flesh is made cleane that the soule may be purged our flesh is annoynted that the soule may be made holy the flesh is sealed that the soule may be comforted the fleshe is shadowed with the imposition of the handes that our soule may be lightened with the glory of the spirite Our flesh is clothed with a body and bloud that the soule may be fed and nourished of God Rochest The fleshe in deede is fed with the body and the bloud of the Lord When our bodyes be fed with the bodye and bloud of Christ when our bodies by mortification are made lyke to his body And our body is nourished when the vertue and power of the body of Christ doth feede vs. The same Tertullian is not afrayd to cal it flesh and bloud but he meaneth a figure of the same Yong. Then by your leaue it should follow by good consequence that where anye mortification is there must needes be a sacramentall communion which cannot be Ergo c. ¶ Here endeth the third and last Disputation holden at Cambridge 1549. This disputation continued three dayes In the first dyd aunswer Doctour Madew Agaynst whome disputed Doctour Glinne M. Langdale M. Segewike M. Young In the second disputation did answer Doctor Glinne Agaynst whome disputed M. Grindall
sanguinem 〈…〉 ad iudicium suum 〈…〉 And in the persons of Christ he sayeth likewise Qui non 〈…〉 in quo ego non maneo ne se dica◠〈◊〉 existimeâ— manducare corpus meum aut sanguinem meum bibere Ambrose auoweth the same by these woordes Qui discordat a Christo non manducat carnâ—m eius nec bibit sanguinem etsâ— tantae rei Sacramentum accipiat â—â—brosius In like maner wryteth Prosperus â—â—â—â—perus Qui discordat a Christo nec carnem Christi edit nec sanguinem bibit etsi tantae rei Sacramentum ad iudicium suae praesumptionis quotidiè acciprat â—â—gustinus And therfore S. Augustine sayth Mali Sacramentum habent reâ—â— autem Sacramenti non habent Thus by the woordes of God by reason and by the old fathers it is plaine that sinnefull men eate not the bodye of Christ receiue they the Sacrament neuer so ofte Whiche thing coulde not be if in the Sacramente there remained nothing but the body of Christ. The Sacramente in the Scriptures is named Fractio paâ—is the breaking of bread whiche to say the trueth were but a colde breaking if there remained no breade to breake but certaine phantasies of white and round Yet where as they with wordes crossinges blessinges breathings leapings and much a do can scarsly make one God they haue suche vertue in their fingers that at one crosse they be able to make 20. Gods for if they breake the Sacrament euery portion yea euery mite must needes be a God After the Apostles time there arose vppe heretickes whych sayde that Christ walking here amongst men bodely vpon the earth had no very body but a thing like a body and so therewith dimmed mennes light Against whom the old fathers vsed these arguments Christ increased in growing fasted hungred eate wept sweat was weary and in coÌ„clusion died had all other properties of a very body wherfore he had a body I will vse the same kinde of reasoning It feedeth Agaynst transubstantiation it tasteth like bread it looketh like bread the litle sely mouse taketh it for bread and to be short it hath all the properties and tokens of bread Ergo it is bread The old fathers wheÌ„ there remained anye parte of the Sacramente more then was spent at the Communion they vsed to burne it and of it there came ashes But there is nothing in the Sacrament that can turne to ashes Reasons proprouing bread in the SacrameÌ„t but onely bread for I thinke they burned not Christes body to ashes Ergo in the Sacrament there remaineth bread Henry the Emperour the 6 of that name was poysoned in the hoste and Uictor the Bishop of Rome in the Chalice But poyson can not hang in Gods body and bloude Wherefore there remayneth breade and wine What needeth many wordes in a matter so euident If you demaund either Gods word or the doctours and the auncient wryters or your reason or your eyes or nose or toung or fingers or the Cat or the Ape or the Mouse all these agree in one and aunswere together there is bread wherefore if yoâ— reâ—ecte so many and so constant witnesses and so well agreeing in their tale specially being such as will lie for no mans pleasure I will appeale from you and take you as no indifferent iudge If all these witnesses suffice you not I wil call the sacrament it selfe to record It crieth vnto you and plainely doth aduertise you what you should thinke of it I am it sayth grated wyth y e tooth I am conueied into the belly I perish I can endure no space I canker I suffer grene mould blew mould red mould I breede wormes The Sacrament geueth witnes that it is breade I am kept in a boxe for feare of battes if you leaue me out al night I shal be deuoured before morning for if the mouse gette mee I am gone I am bread I am no God beleeue them not This crieth the sacrament daily and beareth witnesse it selfe Cust. The deuill on such like reasons and therfore I will neuer trouble my braines to make you aunswere But if it be true that you haue sayde why is the Sacrament so well of Christ himselfe as of hys Apostles and the olde fathers called the body of Christ Veri Because it is no straunge thynge in Scripture so to speake as I haue declared before But wil you stand to S. Augustines arbitrement in the matter Cust. To no man sooner Veri S. Augustine in an Epistle to his frende Bonifacius The cause why the scripture calleth the Sacrament the body of Christ. geueth a good cause why the Sacramente although it be not the body of Christ is notwithstanding called the bodye of Christ. His wordes be these Si Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent omâ—iâ—o Sacramenta non essent Ex hac autem similitudine plerumque â—arum reâ—m nomina accipiunt Ergo Augustinus ad Bonifacium Epist 23. secundum quendam modum Sacramentum corporis Christi corpus Christi est Sacramentum sanguinis Christi sanguis Christi est If Sacraments had not a certaine similitude of those things wherof they be sacraments then were they no Sacramentes Of the which similitude many times they take their name Wherefore after a certaine manner the Sacrament of the body of Christ is the body of Christ and the Sacrament of the bloud of Christ is the bloud of Christ. c. And vpon the 23. Psalme he wryteth likewise Augustine in Psal. 23. Christus quodâ—mmodo se ferebat in manibus suis cum diceret Hoc est corpus meum Christ after a certaine manner and fashion as it were did beare himselfe in his owne handes when he sayde This is my bodye In manner he sayeth and after a fashion not in very dede Again when faithful menne receiue the Sacrament they thinke not of the breade nor marke the wine An other causâ— why the Scripture calleth the Sacrament the body of Christ. Rom. 6. but they looke farther beholde the very body of Christ spread vppon the Crosse and his very bloud poured downe for their sakes So in Baptisme men regarde not greatly the water â—ut accounte them selues washed wyth the bloude of Christ So sayeth S. Paule What so euer we bee that are Baptised wee are washed in the bloude of Christ. Wherefore to the faithfull receiuers you may say that the water of Baptisme is the bloude of Christe and the breade and wine the body and bloud of Christ for to them it is no lesse then if the natures were altered and chaunged Whyche thynge you maye very well learne of Chrysostome whose woordes are these Mysteria omnia interioribus oculis consideranda sunt hoc est spiritualiter Interiores autem oculi postquam panem vident creaturas transuolant neque de illo pane à pistore cocto cogitant Chrisost. in Ioan. Hom. 46. sed
barbariae vitium contrahat The report of the Princes Scholemaister in commendation of his towardnes to the Archb. RIght honorable and my singular good Lorde This 〈◊〉 seemetâ— be 〈◊〉 by D. â— after my most harty coÌ„mendations the oportunitie of this messenger forceth me to wryte at this time hauing litle matter but onely to signify vnto your grace that my Lords grace your godsonne is mery and in health and of such towardnes in learning godlinesse gentlenes and all honest qualities y t both you and I and all this realme ought to thinke him and take him for a singular gift sent of God an Impe worthy of such a father for whome we are bound sine intermissione to render to God most harty thankes wyth most humble request of hys long prosperous continuance He hath learned almoste foure bookes of Cato to construe to parse and to say wythout booke And of hys owne courage nowe in the latter Booke hee will needes haue at one time 14. Uerses which he konneth pleasantly and perfectly besides things of the Bible Sattellitium Viuis Aesops Fables and Latin making wherof he hath sent your Grace a litle tast Dominus Iesus te diutissimè seruet Thus muche hetherto hauinge declared The 〈◊〉 and 〈◊〉 the 〈◊〉 departâ—â— touchinge the worthy vertues and singulare towardnesse of this godlye impe king Edward the sixth although I haue not neither can insert all things due to his commendation but am enforced to let passe many memorable matters well worthy to be prosecuted if they might haue come to our hands yet this one briefe note I thought not to ouerslip somethinge to recreate the wery reader in suche a dolfull storye being notified to me by one M. Edward Hunderhill who wayting y e same time w t the rest of his felowes pensioners and men at armes as Syr Henry Gates M. Robert Hal M. Henry Harston and M. Stafforton hearde these woordes betweene the king and his counsaile The relation and testimonie of which persone and persons aboue named come to this effect that king Edw. the 6. the 4. yere of his raigne being then but 13. yeres old and vpward at Greenewiche vpon S. Georges day when he was come from the sermon into y e presence chamber there being his vncle the Duke of Somerset the Duke of Northumb with other Lordes Knights of that order called the order of the Garter he said vnto them My Lordes I pray you what saincte is S. George that we here so honour hym At which question the other Lordes being all astonied the L. Treasurer y t then was perceiuing this gaue answer and said If it please your Maiestie I did neuer read in any hystorie of S. George but only in Legenda aurea where it is thus set downe that S. George out with his sworde and ran the Dragon through with his speare The king when he could not a greate while speake for laughing at length saide I pray you my Lorde and what did he with his sworde the while That I can not tell your maiesty said he And so an end of y t question of good s. Georg. Now to returne againe from whence we haue digressed which is to signifie some part of the order manner of his godly departing as the time approched when it pleased almighty God to call this young king from vs whych was the 6. day of Iulye the yeare aboue sayde about three houres before his death this Godly childe his eyes being closed speaking to himselfe thinking none to haue heard him made this prayer as followeth The prayer of king Edwarde before his death LOrde God deliuer me out of this miserable wretched life take me among thy chosen how be it not my will but thy wil be done Lord I commit my spirit to thee The kinâ— prayer 〈◊〉 his deatâ— Oh Lord thou knowest howe happy it were for me to be with thee yet for thy chosens sake send me life and health that I may truely serue thee Oh my Lorde God blesse thy people and saue thine inheritaunce Oh Lord God saue thy chosen people of England Oh my Lord God defend this Realme from papistrie and maintaine thy true religion that I and my people may praise thy holy name for thy sonne Iesus Christes sake Then turned he his face seeing who was by him sayd vnto them Are ye so night I thought you had bene further off Then Doc. Owen said We heard you speake to your selfe but what you saide we knowe not He then after his fashion smilingly said I was praying to God The last words of his pangs were these I am faint Lord haue mercy vpon me take my spirite And thus he yeelded vp the ghost leauing a wofull kingdom behinde vnto his sister Allbeit he in his will hadde excluded his sister Marye from the succession of the crowne because of her corrupt religion yet y e plage which God had destinate vnto this sinfull Realme coulde not so be voided but that shee beinge the elder and daughter to king Henry succeeded in possession of y e crowne Of whose dreadfull and bloudy regiment it remaineth nowe consequently to discourse This briefly may suffice to vnderstande that for all the writing sending and practising with the Lady Mary by the King and his Counsayle and also by the Bishop Ridley yet would she not be reclaymed from her owne singular opinion fixed vpon custome to giue anye indifferente hearing to the word and voice of veritie The whiche set will of the said Lady Mary The Lady Mary wedded to Custome both this yong King and also his father King Henry before him right well perceauing and considering they were both much displeased agaynst her In so much that not onely her brother did vtterly sequester her in his will The Lady Mary in displeasure both with her brother and father but also her own father considering her inclination conceiued suche hart against her that for a great space he did seclude her from the title of Princesse yea and seemed so egerly incensed against her that he was fully purposed to proceede further with her as it is reported had not the intercession of Thomas Cranmer the Archbyshop reconciled the King againe to fauour and pardon his owne daughter For the better vnderstanding whereof by these her owne letters copied out of her owne hand writing which I haue to shew something may be perceiued and more peraduenture may be gessed The words out of her owne hand writing be these And first her letter to King Henry her father heere followeth * A Letter of the Lady Mary to King Henry her father IN my most humble wise I beseeche your grace of your dayly blessing Lady Mary writeth to K. Henry her father Pleaseth it the same to be aduertised that this morning my Lord my Chamberleyne came and shewed me that hee had receyued a letter from sir William Paulet Controller of your house The effect whereof was that
holy word may not be spoken abidden by and for very sorrow and heauines the teares trickled out of hys eyes After this the Prolocutor beyng moued by some that were about hym Philpot permitted to make â— briefe argâ—â—ment was content that he should make an argument so that he would be briefe therein I wyll be as briefe quoth Philpot as I may conueniently be in vtteryng all that I haue to say And first I wil begin to grouÌ„d myne arguments vpon the authority of scriptures wherupon all the buildyng of our fayth ought to be grounded after I shall confirme the same by ancient doctors of the church And I take the occasion of my first argument out of the 28. of Mathew Math. 28 Luke 13. of the sayeng of the angell to the thâ—e Maries sekyng Christ at the sepulchre sayeng He is risen he is not here and in S. Luke in the 23. chap. the angell asketh theÌ„ why they sought hym that lyueth among y e dead Argument of M. Philpot. Likewyse the scripture testifieth that Christ is risen asceÌ„ded into heauen and sitteth on the right hand of y e father all the which is spoken of hys naturall body Ergo it is not on earth included in the sacrament I will confirme this yet more effectually by the sayeng of Christ in the 16. of S. Iohn Iohn 16. I came sayth Christ from my father into the world and now I leaue the world and goe away to my father The which commyng and goyng he ment of hys naturall body Therfore we may affirme thereby that it is not now in the world But I looke here quoth he to be aunswered wyth a blynd distinction of visibly and inuisibly The 〈◊〉 distinctioâ— of the Pâ—â—pistes Visibly Inuisibly that he is visibly departed in his humanitie but inuisibly he remaineth not withstanding in the sacrament But that answer I preueÌ„t my selfe that w t more expedition I may descend to the pith of myne arguments whereof I haue a dosen to propose will proue that no such distinction ought to take away the force of that argument by the answer which Christes disciples gaue vnto hym speakyng these words Nowe thou speakest plainly and vttrest forth no Prouerbe Cyrillâ—â— Which wordes S. Cyrill interpretyng sayth That Christ spake without any maner of ambiguitie or obscure speach And therefore I conclude hereby thus that if Christ spake plainely without parable saying I leaue the world now and goe away to my father then that obscure darke inperceptible presence of Christes natural body to remayne in the sacrament vpon earth inuisibly contrary to the playne wordes of Christ ought not to be allowed For nothing can be more vncertain or more parabolical vnsensible then so to say Here now will I attend what you will answer so descend to the confirmation of all that I haue said by ancieÌ„t writers Then D. Chedsey reciting his argument in such order as it was made Anno 1554. tooke vpon him to answere seuerally to euery parte therefore on this wise First to the saying of the Angell That Christ is not heere And why seeke yee the liuing among the dead He answeared that these sayings pertained nothing to the presence of Christes naturall body in the sacrament but that they were spoken of Christes body being in the Sepulchree when the three Maries thought hym to haue bene in the graue still And therfore the Angell sayde Why doe yee seeke him that liueth among the deade And to the authoritie of the 16. of Iohn where Christ saith Now I leaue the worlde and goe to my Father Hee meant that of hys Ascension And so likewise did Cyril interpreating the saying of the disciples that knewe plainly that Christ would visibly ascend into heauen but that doeth not exclude the inuisible presence of his naturall body in the Sacrament For S. Chrysostome wryting to the people of Antioche doeth affirm the same comparing Helias and Christ together and Helias cloake vnto Christes flesh Chrisost. â—d populum Antioch Helias quoth he when he was taken vppe in the fierie chariote leaft his cloake behinde him vnto his disciple Helisaeus But Christe ascending into heauen tooke his flesh with him and left also his flesh behind him Wherby we may right well gather that Christes flesh is visibly ascended into heauen and inuisibly abideth still in the Sacrament of the altare To this Philpot replied and said you haue not directly answeared to the saying of the angel Christ is risen and is not heere because you haue omitted that which was y e chiefest poynt of all For sayd he I proceeded further as thus He is risen ascended and sitteth at the right hande of God the father Ergo he is not remaining on the earth Neither is your answere to Cyril by me alleaged sufficient But by and by I will returne to your interpretation of Cyrill and more plainly declare the same after that I haue first refelled the authority of Chrysostome which is one of your chief Principles that you alleaged to make for your grosse carnall presence in the sacrament Which being wel weied and vnderstanded pertaineth nothing thereunto At that the Prolocutour startled that one of the chiefe pillers in this point should be ouerthrowen therfore recited the sayd authoritie in Latine first afterward Englished the same wyllinge all that were present to note that saying of Chrysostome which he thought inuincible on their side But I shall make it appeare quoth Philpot by and by to make litle for your purpose And as he was about to declare his minde in that behalfe the Prolocutor did interrupt him as he did almost continually Wherwith Philpot not being content Philpot aâ—aine interâ—upted by the Prolocutor said Master Prolocutour thinketh that he is in a Sophistrie schoole where he knoweth right well the maner is that when the Respondent perceiueth that he is like to be inforced with an argument to the which he is not able to answer then he doth what he can with cauillation interruption to driue him from the same This saying of Philpot was ill taken of the Prolocutor and his adherents and the Prolocutor said that Philpot could bring nothing to auoid that authoritie but his owne vaine imagination Heare quoth Philpot and afterward iudge For I wil do in this as al other authorities wherwith you shal charge me in refelling any of my argumentes that I haue to prosecute answearing either vnto the same by sufficient authorities of scripture or els by some other testimonye of like authoritie to yours not of mine owne imagination the which if I doe I will it to be of no credite And concerning the saying of Chrysostom I haue 2. wayes to beat him from your purpose the one oute of Scripture the other of Chrysostome him selfe in the place here by you alleaged First where hee seemeth to say that Christe ascending tooke hys flesh with him The
Cardinal Poole being sent for by Q. Mary Cardinall Poole seâ—t 〈◊〉 was by the Emperour requested to staye wyth hym to the intente as some thinke that hys presence in England should not be a let to the mariage which hee intended betweene Philip his sonne and Q. Marye For the making wherof he sent a most ample Ambassade with full power to make vp the mariage betwixt them which tooke such successe that after they had communed of the matter a few daies they knit vp the knot Anno. 1554. The 13. of Ianuarie 1554. Doctor Crome for his preaching vpon Christmas day without licence was committed to the Fleete The 21. of Ianuarie M. Thomas Wootten Esquire was for matters of religion committed to the Fleete close prisonner â—â—riage beâ—â—eene 〈◊〉 and 〈…〉 This mention of mariage was about the beginning of Ianuary and was very euill takeÌ„ of the people of many of the nobility who for his and for religion conspiring among themselues made a rebellion whereof sir Thomas Wyate knight was one of the chief beginners who beyng in Kent Ann. 1454. said as many els perceiued that the Queene and the Counsel would by forraine mariage bring vppon thys Realme moste miserable seruitude establish popish religion About the 25. of Ianuary newes came to London of this stur in Kent â—â—nuary 25. and shortlye after of the D. of Suffolke who was fled into Warwikeshier Lecestershire there to gather a power The Queene therefore caused them bothe wyth the two Carewes of Deuonshire to bee proclaimed Traitors and sent into Kent against Wyate The Duke of Noâ—folke seâ—â— agaynst M. Wyat. Thomas D. of Norfolke who being aboute Rochester bridge forsaken of them that went with him returned sâ—â—e to London with out any more harme done vnto him and wythoute bloudshed on either partie Furthermore to apprehende the Duke of Suffolke being fled into Warwikeshiere was sent the Earle of Huntington in post The Duke of Suffolke apprehended who entring the Citie of Couentrie before the Duke disappoynted him of his purpose Wherefore the Duke in great distresse committed himselfe to the keeping of a seruaunt of his named Underwoode in Astley Parke who like a false traitor bewraied him And so was brought vp to the Tower of London In the meane while Sir Peter Carewe hearynge of that was done fledde into Fraunce but the other were taken Queene Mary commeth into the Guildhall and Wyat came towards London in the beginning of February The Queene hearing of Wyates comminge came into the Citie to the Guilde Hall where shee made a vehement Oration against Wyate the contentes at least the effect wherof here foloweth as nere as out of her owne mouth could be penned The Oration of Queene Marie in the Guild Hall I Am come vnto you in mine own person to tel you that Queene Maryes Oration to the Londoners which already you see and know that is how traiterously and rebelliously a number of Kentish meÌ„ haue assembled them selues against both vs and you Their pretence as they sayde at the first was for a mariage determined for vs to the which and to all the Articles therof ye haue bene made priuie But sithens we haue caused certaine of our priuie Counsaile to goe againe vnto them and to demaunde the cause of this their rebellion and it appeared then vnto our sayde Counsel Demaundes pretended to be sent from M. Wyat and hys company to Queene Mary that the matter of the mariage seemed to be but as a Spanish cloake to couer their pretenced purpose against our religion so that they arrogantly and traiterously demaunded to haue the gouernance of our person the keeping of the Tower and the placing of our Counsailers Nowe louing subiectes what I am ye right well knowe I am your Queene to whome at my Coronation when I was wedded to the Realme and lawes of the same the spousall Ring wherof I haue on my finger which neuer hetherto was nor heereafter shall be left off you promised your allegeaunce and obedience vnto me And that I am the right and true inheritour of the crowne of this Realme of England I take all Christendome to witnesse My Father as ye all know possessed the same regall state which nowe rightly is descended vnto me and to him alwaies ye shewed your selues most faithfull and louing subiectes and therefore I doubte not but ye will shew your selues likewise to me and that yee will not suffer a vile Traitour to haue the order gouernance of our person and to occupie our estate especially being so vile a Traytor as Wyat is Who most certainly as he hath abused mine ignorant subiects which be on his side How he pretended the spoyle of theyr goodes it appeareth in that he comming to Southwaâ—ke did hurt neither man woman nor childe neyther in body noâ— in a penny of their goodes so doth he entend and purpose the destruction of you and spoile of your goodes And this I say to you in the woorde of a Prince I can not tel how naturally the mother loueth the childe for I was neuer the mother of anye but certainely if a Prince and gouernour maye as naturally and earnestly loue her subiectes as the Mother doeth the Childe then assure your selues that I being your Ladie and Maistres doe as earnestly and as tenderly loue fauour you And I thus louing you cannot but thinke that yee as heartely and faithfully loue me and then I doubt not but we shall geue these rebelles a short speedy ouerthrow As concerning the Mariage ye shall vnderstand that I enterprised not the doing thereof without aduise and that by the aduice of all our priuie Counsell who so considered and wayed the great commodities that might ensue thereof that they not onely thought it very honorable but also expedieÌ„t both for the wealth of the Realme and also of you our Subiects And as touching my selfe I assure you I am not so bente to my will neither so precise nor affectionate that either for mine own pleasure Q. Mary excuseth her maryage I wold chuse where I lust or that I am so desirous as needes I would haue one For God I thanke him to whome bee the praise therefore I haue hetherto liued a Virgin and doubt nothing but with Gods grace am able so to liue stil. But if as my progenitors haue done before it might please God that I might leaue some fruit of my body behinde me to be your Gouernour I trust you would not onely reioyce therat but also I know it would be to your great comforte And certainely if I either did thinke or knowe that this Mariage were to the hurt of any of you my Commons or to the empeachment of any part or parcel of the royall state of this realme of England I would neuer consent therunto neither wold I euer mary while I liued And in the word of a Queene I promise you that if it shall
Require you any plainer words doeth he not say it is his body Iane. I graunt hee sayeth so and so he sayth I am the vine I am the doore Rom. 4. but hee is neuer the more for that the dore not the vine Doth not S. Paul say He calleth things that are not as though they were God forbid that I should say that I eat the very naturall body and bloud of Christ for then eyther I should plucke away my redeÌ„ption either els there were two bodies or two Christes One body was tormeÌ„ted on the Crosse. And if they did eate an other body then had hee two bodies either els if his body were eaten than was it not broken vpon the Crosse or if it were broken vpon the Crosse it was not eaten of his Disciples Feck Why is it not possible that Christe by hys power coulde make his body both to be eaten and broken as to be borne of a woman wythout seede of man and as to walke vppon the sea hauing a body and other suche like myracles as he wrought by his power onely Iane. Yes verely Christ 〈◊〉 power to turne the bread into his body no argument to proue that he 〈◊〉 so if God would haue done at his Supper any myracle he myght haue done so but I say that then he minded no worke nor myracle but onely to breake his body and shed his bloud on the Crosse for our sinnes But I pray you to answere me to thys one question where was Christ when he sayd Take eate this is my body Was hee not at the table when he sayde so Hee was at that time alyue and suffered not till the next day What tooke he but bread What brake he but breade and what gaue hee but breade Looke what he tooke he brake and looke what hee brake he gaue and looke what he gaue they did eate and yet all this while he himselfe was aliue and at Supper before his disciples or else they were deceiued Feck You ground your faith vppon such authours as say and vnsay both with a breath and not vpon the Church Fecknaâ— goeth from the word 〈◊〉 the churcâ— to whom ye ought to geue credite Iane. No I grounde my faith on Gods woorde and not vpon the Churche For if the Churche be a good Churche Fayth to groundeâ— vppon the word and not vpon the church the faith of the Churche must be tried by Gods worde and not Goddes woorde by the Churche either yet my Faithe Shall I beleeue the Churche because of antiquitye or shal I geue credite to the Churche that taketh away from mee the halfe parte of the Lordes Supper and will not lette any man receiue it in both kindes A note 〈◊〉 the false 〈◊〉 Church Whych thing if they denie to vs then denie they to vs part of our saluation And I saye that it is an euill Churche and not the Spouse of Christ but the Spouse of the Deuill that altereth the Lordes Supper and both taketh from it and addeth to it To that Church say I God will adde plagues and from that Church will he take their parte out of the booke of life Doe they learne that of S. Paule when he ministred to the Corinthians in both kindes Shall I beleeue this Churche God forbid Feck That was done for a good intent of the Churche to auoide an heresie that sprong on it Gods 〈◊〉 not to be altered 〈◊〉 good â—â—tentes Iane. Why shal the church alter Gods wil ordinance for a good inteÌ„t How did king Saul The Lord God defend With these and such like persuasions he would haue had her leaue to the Church but it woulde not be There were many more things whereof they reasoned but these were the chiefest After this Fecknam tooke his leaue saying that he was sory for her For I am sure quoth he that we two shall neuer meete Iane. True it is sayd she that we shall neuer meete except God turne your hart The wordes 〈◊〉 spoken 〈◊〉 For I am assured vnlesse you repent and turne to God you are in an euill case and I pray God in the bowels of his mercy to send you his holy spirite for he hath geuen you his great gift of vtterance if it pleased him also to open the eyes of your hart ¶ A letter of the Lady Iane sent vnto her father FAther although it hath pleased God to hasten my death by you by whome my life should rather haue bene lengthened yet can I so patiently take it 〈◊〉 Ianes 〈◊〉 sent to her father as I yeeld God more harty thankes for shortening my wofull dayes then if all the world had bene geuen into my possession with life lengthened at my owne will And albeit I am well assured of your impacient dolours redoubled manyfold wayes both in bewayling your owne woe and especially as I heare my vnfortunate state yet my deare father if I may without offence reioyce in my owne mishaps me seemes in this I may accompt my selfe blessed that washing my handes with the innocencie of my fact my giltles bloud may cry before the Lord mercy to the innocent And yet though I must needes acknowledge that being constrayned and as you wot well inough continually assayed in taking vpon me I seemed to consent and therein greeuously offended the Queene and her lawes yet do I assuredly trust that this mine offence towards God is so much the lesse in that being in so royall estate as I was mine enforced honour being neuer with mine innocent hart And thus good father I haue opened vnto you the state wherein I presently stand Whose death at hand although to you perhaps it may seme right wofull to me there is nothing that can be more welcome then from this vale of miserie to aspire to that heauenly throne of all ioy and pleasure with Christ our Sauiour This Parenthesis includeth with a praier a priuy admonition to her father that he fall not from his religion In whose stedfast fayth if it may be lawfull for the daughter so to write to the Father the Lord that hetherto hath strengthened you so continue you that at the last we may meete in heauen with the Father the Sonne and the holy Ghost At what time her father was florishing in freedome and prosperitie in the time of King Edward there belonged vnto him a certayne learned man student and Graduate of the Uniuersitie of Oxford Who then being Chaplayne to the sayd Duke and a sincere Preacher as he appeared of the Gospell according to the doctrine of that time set foorth and receiued shortly after that the state of Religion began to alter by Queene Mary altered also in his profession with the time and of a Protestant became a friend and defender of the Popes proceedings At whose sodayne mutation and inconstant mutabilitie February this Christian Lady being not a little agreeued and most of all lamenting the daungerous state of his soule in sliding
father that speaketh within you Euen the very heaâ—es of your head are all numbred Lay vp treasure for your selues sayth he where no theefe commeth nor moth corrupteth Feare not them that kill the body but are not able to kill the soule but feare hym that hath power to destroy both soule and body If ye were of the world the world would loue his owne Iohn 15. but because ye are not of the world but I haue chosen you out of the world therefore the world hateth you Let these and suche like consolations taken out of the Scriptures strengthen you to godward Let not the examples of holy men and women go out of your minde as Daniel and the rest of the prophets of the three children of Eleazarus that constaÌ„t father of the vij of the Machabies children of Peter Paule Steuen and other Apostles and holy Martyrs in the beginning of the Church As of good Symeon Archbishop of Seloma and Zetrophone with infinite other vnder Sapores the King of the Persians and Indians who contemned all torments deuised by the tyraunts for their sauiours sake Returne returne agayne into Christes warre Ephes. 6. and as becommeth a faithfull warriour put on that armour that S. Paule teacheth to be most necessary for a Christian man And aboue all things take to you the shield of fayth and be you prouoked by Christes own example to withstand the diuell to forsake the world and to become a true and faythfull member of his mysticall body who spared not his owne body for our sinnes Throw downe your selfe with the feare of his threatned vengeaunce for this so great and haynous an offence of Apostasie and comfort your selfe on the other part wyth the mercy bloud and promise of him that is ready to turne vnto you whensoeuer you turne vnto him Disdayne not to come agayne with the lost sonne seing you haue so waÌ„dred with him Be not ashamed to turne againe with hym from the swill of straungers to the delicates of your most benigne and louing father acknowledging that you haue sinned against heauen and earth Against heauen by stayning the glorious name of God and causing his most sincere and pure word to be euill spoken of through you Against earth by offending so many of your weake brethren to whom you haue bene a stumbling blocke through your sodaine sliding Be not abashed to come home againe with Mary and weepe bitterly with Peter not only with sheding the teares of your bodily eyes but also powring out the streames of your hart to wash away out of the sight of God the filth and mire of your offensiue fall Be not abashed to say with the Publicane Luke 1â— Lord be mercifull vnto me a sinner Remember the horrible hystory of Iulian of olde and the lamentable case of Spyra of late whose case me thinke should be yet so greene in your remembrance that being a thing of our time you should feare the like inconuenience seeing you are falne into the like offence Last of all let the liuely remembrance of the last day be alwayes afore your eyes remembring the terrour that suche shall bee in at that time with the runnagates and fugitiues from Christ which setting more by the worlde then by heauen more by theyr lyfe then by him that gaue them lyfe dyd shrinke yea did cleane fall away from him that forsooke not them and contrarywise the inestimable ioyes prepared for them that fearing no perill nor dreading death haue manfully fought and victoriously triumphed ouer all power of darkenesse ouer hell deathe and damnation thorough theyr most redoubted Captaine Christ who nowe stretcheth out his armes to receaue you ready to fall vppon your necke and kysse you and last of all to feast you with the deynties and delicates of his owne precious bloud which vndoubtedly if it might stand with his determinate purpose he woulde not set to shed againe rather then you should be lost To whome with the Father and the holy Ghost be all honour prayse and glory euerlasting Amen Be constant be constant feare not for no payne Christ hath redeemed thee and heauen is thy gayne ¶ A Letter written by the Lady Iane in the ende of the new Testament in Greeke the which she sent vnto her sister Lady Katherine the night before she suffered I Haue heere sent you good Sister Katherine a booke which although it be not outwardly trimmed with gold 〈…〉 of the â—â—dy Iane the â—ady 〈…〉 yet inwardly it is more worth then precious stones It is the booke deare Sister of the law of the Lord. It is his Testament and last will which he bequeathed vnto vs wretches which shall leade you to the path of eternall ioy and if you with a good minde reade it and with an earnest mind do purpose to follow it it shall bring you to an immortall and euerlasting life It shall teache you to liue and learne you to die It shall winne you more then you should haue gained by the possession of your wofull fathers landes For as if God had prospered him you should haue inherited his landes so if you apply diligently this booke seeking to direct your lyfe after it you shall be an inheritour of such riches as neither the couetous shall withdrawe from you neither theefe shall steale neyther yet the mothes corrupt Desire with Dauid good Sister to vnderstande the lawe of the Lorde your God Liue still to dye that you by death may purchase eternall life 〈◊〉 liue to 〈◊〉 that by 〈◊〉 you 〈◊〉 liue And trust not that the tendernesse of your age shall lengthen your life For as soone if God call goeth the yong as the olde and labour alwayes to learne to dye Defye the world denie the deuill and despise the fleshe and delite your selfe onely in the Lorde Be penitent for your sinnes and yet despayre not be strong in fayth and yet presume not and desire with S. Paule to be dissolued and to be wyth Christ with whome euen in death there is lyfe Be like the good seruaunt and euen at midnight be waking least when death commeth and stealeth vpon you like a theefe in the night you be wyth the euill seruaunt found sleeping and least for lacke of oyle you be found like the fyue foolish women and lyke hym that had not on the wedding garment and then yee be cast out from the marriage Reioyce in Christ as I do Follow the steps of your mayster Christ and take vp your Crosse lay your sinnes on hys backe and alwayes embrace hym And as touching my death reioyce as I do good Sister that I shall be deliuered of this corruption and put on incorruption For I am assured that I shall for losing of a mortall life winne an immortall life the which I pray God graunt you and send you of his grace to liue in hys feare and to dye in the true Christian fayth from the which in Gods name I exhort you that you neuer swarue
of participation in so much as we communicating therof do participate the grace of Christ so that you meane hereby only the effect therof But our conclusioÌ„ standeth vpon the substance and not the efficacye onely which shall appeare by the testimony both of Scriptures and of all the fathers a thousand yeare after Christ. And first to begin with the Scripture let vs consider what is written in Math. 26. Mark 14. Luke 22. fyrste to the CorinthiaÌ„s 11. Mathew sayth Math. 26. As they sat at supper Iesus tooke bread c. In Marke there is the same sense although not the same wordes Math. 14. who also for one part of the Sacrament speaketh more playnely Iesus taking breade c. After the same sense also writeth Luke 22. Luke 22. And when Iesus had taken bread c. In the mouth of two or three witnesses sayth the Scripture standeth all truth Here we haue three wytnesses together that Christ sayd that to be his body which was geueÌ„ for many and that to be his bloud which should be shed for many wherby is declared the substance and not onely the efficacy alone therof Ergo it is not true that you say there to be not the substance of his body but the efficacy alone therof Cran. Substance and efficacie both graunted in the Sacrament Thus you gather vpon mine aunswere as though I did meane of the efficacy and not of the substance of the body but I meane of them both as well of the efficacye as the substance And for so much as all things come not readily to memory to a man that shall speake ex tempore therfore for the more ample and fuller aunswere in the matter this writing here I do exhibite An other explication for aunswere exhibited in writing by the Archb. ¶ An explication exhibited by Cranmer OUr Lord and Sauior Iesus Christ at the time of his Maundy preparing himselfe to die for our cause that he might redeeme vs from eternall death to forgeue vs all our sinnes and to cancell out the handwriting that was agaynst vs y t we through ingratefull obliuion should not forget his death therfore he at y e time of his holy supper did institute a perpetuall memory of this his death to be celebrated amoÌ„g christians in bread wine The 〈◊〉 cause 〈◊〉 the 〈◊〉 wa◠〈◊〉 according as it is sayd Do this in remembraunce of me And so often as you shall eat this bread drinke this cup you shall shew forth the Lordes death till he come And this remembraunce or sacrament of his holy passion that is of his body slayne bloud shed he would all christians to frequent celebrate in bread and wine according as he sayd Take eate and drink ye all of this Therfore whosoeuer for mans tradition denyeth the cup of Christes bloud to lay men they manifestly repugne agaynst Christ forbidding that which Christ commaundeth to be done and be like to those Scribes and Phariseis of whom the Lord spake Ye hipocrites ye haue reiected the coÌ„maundementes of God for your traditions Math. 2â— Well did Esaye prophecy of you saying This people honoureth me with theyr lips but theyr hart is farre from me Luke 7. Without cause do they worship me teaching the doctrines and preceptes of men The sacrament and misticall bread being broken and distributed after the institution of Christ and the mysticall wine likewise being taken and receiued be not onely sacramentes of the fleshe of Christ wounded for vs and of hys bloudshedding but also be most certaine sacraments to vs and as a manne would say seales of Gods promises and giftes Sacramâ—â—â— seales 〈◊〉 Gods pâ—â—â—mises and also of that holy felowship which we haue with Christ and all his members Moreouer they be to vs memorials of that heauenly food and nourishment wherwith we are nourished vnto eternall life and the thyrste of our boyling conscience quenched and finally wherby the harts of the faythfull be replenished with vnspeakeable ioy and be corroborated and strengthened vnto all workes of godlines We are many sayth S. Paule one bread and one body all we which doe participate of one breade 1. Cor. 11 and one cuppe And Christ sayth Eate ye this is my body And drinke ye this is my bloud Math. 2 And I am the liuing breade which came downe from heauen He that eateth me shall also liue for me Iohn 6. Not as your fathers did eate Manna in the desert and are dead He that eateth me shall also liue for me Thus therefore true bread and true wine remaynfull in the Eucharist vntill they be consumed of the faythfull to be signes as seales vnto vs annexed vnto Gods promises making vs certayne of Gods gifts towardes vs. Bread 〈◊〉 wine remayne in the Eâ—â—charist 〈◊〉 be seale vs 〈◊〉 with 〈◊〉 promisâ—â— Also Christ remaineth in them they in Christ which eate his flesh drinke his bloud as Christ himselfe hath promised They that eat my flesh drinke my bloud abide in me I in them Moreouer he abideth also in them which worthely receiueth the outward sacrament neither doth he depart so soone as the sacramentes is consumed but continually abideth feeding and nourishing vs so long as we remayne bodies of that head meÌ„bers of the same I acknowledge not here the naturall body of Christ which is only spirituall intelligible and vnsensible hauing no distinctioÌ„ of meÌ„bers partes in it but that body onely I acknowledge worship which was borne of the virgin which suffred for vs which is visible palpable hath all the forme shape and partes of the true naturall body of man Christ spake not these wordes of any vncertayne substance but of the certayne substance of bread which he then held in his hands shewed his disciples wheÌ„ he sayd Christâ— wordeâ— spoken of an 〈◊〉 certaine substaÌ„câ— of a 〈…〉 bread 〈◊〉 which had in 〈◊〉 handeâ— Eat ye this is my body and likewise of the cup when he sayd Drinke ye this is my bloud meaning verely of that bread which by nature is vsuall and common with vs which is taken of the fruit of the ground compacted by the vniting of many graynes together made by man by mans hand brought to that visible shape being of a round compasse without all sense or life whiche nourisheth the bodye and strengtheneth the hart of man Of this same bread I say and not of any vncertaine and wandring substance the old fathers say that Christ spake these wordes Eate ye this is my body How doctoâ—â— doe 〈◊〉 speachâ—â— Chrisâ—â— Tropiâ—â—â— Figuraâ—â—â—â— Anagoâ—â—â—call 〈◊〉 Bread 〈◊〉 by 〈◊〉 name 〈◊〉 body And likewise also of the wine which is the creature and fruite of the vine pressed out of many clusters of grapes maketh mens hart mery of the very same wine I say Christ spake drinke ye this is my bloud And so the olde Doctors doe call this
as much as the reuerend Doctors here haue impugned D. Tresham disputeth and ouerthrown your assertion your aunswers sufficiently I will fall to an other matter not altogether impertinent to the purpose and that in fewe woordes agaynst a certayne sequele of your opinion The sequele is this that betwene vs and Christ there is no further coniunction whiles we receiue the Eucharist then a coniunction of the mynd or a spirituall coniunction whereby we are vnited knit vnto Christ thorough faith loue As for the presence of Christ concerning the substaunce that you vtterly deny Wherupon in very deed you leaue but a spiritual vnion and ioyning together of mind Howbeit you would seeme to think otherwise by your subtile answers But I will declare by manifest testimonies of the fathers y t this your sequele which you accompt so sure is far wide from the truth And I will beginne with S. Hillary who is both an ancient and a learned author For disputyng agaynst the Arrians octauo de Trinitate he sayeth that this was their opinion that the father and the sonne are conioyned only through vnity of wil. Wherupon Arrius him selfe when scripture was alledged agaynst hym dyd as you do now elude the right meaning of it by his false interpretations But the catholike church hath alwayes beleued and euer maintayned that Christ is one with the father in nature and not by consent of wil only To y e proofe whereof when the Catholikes vouched this testimony of Iohn Pater ego vnum sumus i. The father and I are one The Arrians aunswered that vnum sumus was to bee vnderstand by the assent of their wyls and agreement of their mynds not by vnity of their natures Thus it happeneth now a dais where men do doubt of the sacrament But Hillary goyng on and proouing the natural coniunctioÌ„ betwene the father and the sonne a fortiori questioneth with his aduersaries after this maner I demand of them now which will needes haue the vnitie of will onely betwene the father and the sonne whether Christ be now in vs truly by nature or onely by the agreement of wyls If sayth he the worde be incarnate in very deed and we receiue at the Lordes table the word made flesh how then is he to be thought not to dwell in vs naturally who beyng borne man hath both taken the nature of our flesh vppon him that is now inseparable and hath also myngled y e nature of his owne flesh vnto the nature of eternitie vnder the Sacrament of hys flesh to be communicated vnto vs. Coniunction betweene Christ and vs. Thus much hath Hillary Whereupon I aske of you this question How Christ dwelleth now in vs accordyng to fayth or according to nature Cran. I say that Christ dwelleth derely in vs carnally and naturally Aunswere to Hillary for that he hath taken of the Uirgin our flesh vpon him and because he hath communicated hys nature vnto vs. Tres. Bucer contra Abrincensem Bucer contâ—â— Abrinceâ—seâ— alleaged by Treâ—ham referreth these words onely to the Eucharist saying Christ doth exhibite all this vnto vs in his holy supper according to the holy fathers saith he Christ liueth therby in vs not only by fayth and loue as absent but naturally corporally and carnally Wherefore he is not absent neither are we ioyned to Christ onely by a spirituall vnion as you suppose but also by a corporall and carnall vnion Cran. I knowe that M. Bucer was a learned man But your fayth is in good case which leaneth vpon Bucer Tres. I do not bring Bucer as a Patron of our fayth but because he is a man of your sort yet bringeth this place of Hillary for that vnion which we haue by the sacrament and confesseth that by it we are carnally vnited to Christ where as you thinke that we are ioined by it only through faith and loue Cran. I say that Christ was communicated vnto vs Christ communicated 〈◊〉 to vs by byrth by vnity of 〈◊〉 Church by the communiâ—â— by Baptisme by fayth not onely by fayth but in very deed also when he was borne of the virgin We haue fellowship with Christ when we are vnited in the vnity of the church when we are made fleshe of hys flesh bones of his bones and so we are vnited in the communion in baptisme and in fayth Tres. I pray you what fellowship haue we with Christ in that he is made man Are not the Turkes Iewes therein ioyned with hym For they are men as we are and are ioyned with him in mans nature in that he was born of a woman I speake now of a more nere vnitie We are made one with Christ by the communion in a perfect vnitie Cran. * We are 〈◊〉 to Christ by â—â—â—munion 〈…〉 are by Baptisme We are made so I graunt but we are made so also by baptisme and the vnity in baptisme is perfect Tres. We are not made one by baptisme in a perfect vnity as Hillary there speaketh but by the communioÌ„ by which we are carnally made one but not likewyse by Baptisme wherfore you vnderstand not Hillary You shal heare his words which are these Obiection of Hillary He had now declared afore the Sacrament of his perfect vnion saying As the liuing father sent me so do I also liue by the father And he that eateth my flesh shall also lyue through me And a little after that he writeth thus This truly is the cause of our life that we haue Christ dwellyng by his flesh in vs that are fleshly which also by him shal liue in such sort as he liueth by his father Wherefore of these words it is manifest that we obtaine this perfect vnity by meanes of the sacrament that Christ by it is carnally vnited vnto vs. Cran. Nay Hillary in that same place doth teach Answere to the place of Hillary that it is done by baptisme and that doctrine is not to be suffred in the Church which teacheth y t we are not ioyned to Christ by Baptisme West Repeat the Argument Cran. You must first make an Argument Tres. It is made alreadye Argument but it shall be made agayne in this forme Da As Christ liueth by his father so they that eate Christes flesh liue by the same flesh ti But Christ liueth by the father not only by fayth and loue but naturally si Ergo we lyue not through the eating of Christes flesh by faith and loue onely but naturally Cran. We liue by Christ not only by faith and loue but eternally in deed Tresh Nay * The Papistes by this one word naturally confound themselues For if the naturall body of christ were eaten and went naturally into our bodyes then should it follow that the nature oâ— his body being immaculate now also immortall our bodyes vnited in nature to his pure immortall body naturally should neuer sinne nor dye Wherefore it
foundation do hold that the same body is offered vnto God by the Priest in his daily massings to put away the sinnes of the quicke and the dead But one sacrifice in the scripture Whereas by the Apostle to the Hebrewes it is euident that there is but one oblation and one true and liuely sacrifice of the Church offered vpon the aultar of the crosse which was is and shall be for euer the propitiation for the sinnes of the whole world and where there is remission of the same there is sayth the Apostle no more offering for sinne ¶ Arguments confirming his aunswere Ce No sacrifice ought to be done but where the Priest is meete to offer the same The first argument Heb. 5. la All other Priests be vnmeete to offer sacrifice propitiatory for sinne saue only Christ rent Ergo no other Priests ought to sacrifice for sinne but Christ alone The second part of my argument is thus proued Fe No honour in Gods Church ought to be takeÌ„ whervnto a man is not called as Aaron ri It is a great honor in Gods Church to sacrifice for sin Argument son Ergo No man ought to sacrifice for sinne but onely they which are called But onely Christ is called to that honour Ergo no other priest but Christ ought to sacrifice for sin That no man is called to this degree of honour but Christ alone Heb. 7 it is euident For there are but two onely orders of Priesthood allowed in the word of God namely the order of Aaron and the order of Melchisedech But now the order of Aaron is come to an ende by reason that it was vnprofitable and weake and of the order of Melchisedech there is but one Priest alone euen Christ the Lord which hath a priesthoode that can not passe to any other Another Argument Ba That thing is in vaine and to no effect where no necessitie is wherefore it is done ro To offer vp any more sacrifice propitiatory for the quicke and the dead there is no necessitie for Christ our sauiour did that fully and perfectly once for all co Ergo to do the same in the Masse it is in vayne Heb. 9. Another Argument Fe After that eternall redemption is found and obtained there needeth no more dayly offering for the same Ab vna causa veritatis ad propositionem habentem illam causam valet consequentia ri But Christ comming an high Bishop c. found and obteined for vs eternall redemption o. Ergo there needeth now no more daily oblation for the sinnes of the quicke and the dead Another Argument Ca All remission of sinnes commeth only by shedding of bloud mes In the Masse there is no shedding of bloud tres Ergo in the Masse there is no remission of sinnes and so it foloweth also that ther is no propitiatory sacrifice Another Argument In the Masse the passion of Christ is not in verity but in a mistery representing the same yea euen there where the Lords supper is duly ministred But where Christ suffereth not there is he not offered in verity Heb â— for the Apostle sayeth Not that he might offer vp himselfe often times for then must he haue suffered often times sith the beginning of the world now where Christ is not offered there is no propitiatory sacrifice Ergo in the Masse there is no propitiatory sacrifice For Christ appeared once in the latter end of the world to put sin to flight by the offering vp of himselfe And as it is appoynted to all men that they shall once dye and then commeth the iudgement euen so Christ was once offered to take away the sinnes of many And vnto them that looke for him shall he appeare agayne without sinne vnto saluation Another Argument Da Where there is any sacrifice that can make the commers thereunto perfect there ought men to cease from offering any mo expiatory and propitiatory sacrifices ri But in the new testament there is one onely sacrifice now already long since offered which is able to make the commers thereto perfect for euer j. Ergo in the new testament they ought to cease from offering any more propitiatory sacrifice Sentences of the Scripture tending to the same ende and purpose out of which also may be gathered other manifest arguments for more confirmation thereof BY the which will sayth the Apostle we are sanctified by the offering vp of the body of Iesus Christ once for all Heb. 10. And in the same place But this man after that he had offered one sacrifice for sinne sitteth for euer at the right hand of God c. For with one offering hath he made perfect for euer them that are sanctifyed and by himselfe hath he purged our sinnes By â—â—mselfâ— I beseech you to marke these wordes by himselfe the whiche well wayed will without doubt cease all controuersie The Apostle playnely denieth any other sacrifice to remaine for him that treadeth vnder his feete the bloud of â—e testament by the which he was made holy Christ wil not be crucified againe he will not his death to be 〈◊〉 derision He hath reconcyled vs in the body of his flesh Coloss. 1â— Make I beseech you he sayth not in the mistery of his body But in the body of his flesh If any man sinne we haue an aduocate with the father 1. Ioan. â— Iesus Christ the righteous and he is the propitiaâ—ion for our sinnes not for ours only but for the sinnes of the â—â—ole world I know that all these places of the Scripture are auoyded by two maner of subtile shiftes The popisâ— distinction betweene bloudy and vnbloudy sacrifice the one is by the distinction of the bloudy and vnbloudy sacrifice as though our vnbloudy sacrifice of the Church were any other then the sacrifice of praise and thankesgeuing then a commemoration a shewing foorth and a sacrameÌ„tall representation of that one only bloudy sacrifice offred vp once for all The other is by deprauing and wrasting the sayings of the auncient Fathers vnto such a straunge kinde of sense The papistâ— maintayne their sacrifice propitiâ—atory by thâ— old Doctoâ— falsly wrasted as the Fathers themselues in deede neuer ment For what the meaning of the Fathers was it is euidente by that which S. Augustine writeth in his Epistle to Boniface in the 83. chapter of his 9. booke against Faustus the Manichee besides many other places likewise by Eusebius Emisene Cyprian Chrysostome Fulgentius Bertram and others Doctors making against the propitiatorâ— sacrifice of the masse which do wholy concord and agree together in this vnity in the Lord that the redemption once made in verity for the saluation of man continueth in full effect for euer and worketh without ceassing vnto the end of the world that the sacrifice once offered can not be consumed that the Lords death and passion is as effectuall the vertue of that bloud once shead as freshe at this day
receiuers in bread and wine as Cyrill speaketh Concerning the oblation of Christ whereof Chrysostome heere speaketh he himselfe doth clearely shew what he meaneth thereby in saying by the way of correction We alwayes do the selfesame howbeit by the recordation or remembrance of his sacrifice West The second witnes is Bernard in a Sermon that he made of the Supper of the Lord who sayth Vnde hoc nobis pijssime Iesu vt nos vermiculi reptantes super faciem terrae nos inquam qui puluis cinis sumus Bernard te praesentem habere mereamur prae manibus prae oculis qui totus integer sedes ad dextram patris qui etiam vnius horae momento ab ortu solis vsque ad occasum ab Aquilone vsque ad Austrum praesto es vnus in multis idem in diuersis locis That is to say How commeth this to vs most gentle Iesu that wee seely woormes creeping on the face of the earth that we I say which are but dust and ashes may deserue to haue thee present in our hands and before our eyes who both together full and whole doest sit at the right hand of the father and who also in the moment of one houre from the rising of the Sunne to the going downe of the same art present one and the selfesame in many and diuers places Rid. These wordes of Bernarde make for you nothing at all But I know that Bernard was in such a time that in this matter he may worthely be suspected The time of Bernard considered He hath many good and fruitefull sayings as also in that same foresayde place by you alledged But yet he followed in such an age when as the doctrine of the holy supper was sore peruerted Notwithstanding yet I will so expounde him rather then reiect him that he shall make nothing for you at all He sayth that we haue Christ in mysterie Bernard rather expounded then reiected in a sacrament vnder a veyle or couer but hereafter shall haue him without all veyle or couer In the meane time heere nowe hee sayth that the verity of Christ is euery where The verity of Christ is both heere and there and in all places West What do you call verity He sayeth not the verity of Christ but the verity of the body of Christ. Rid. The verity of the body of Christ is the true faith of the body of Christ What is the verity of the body of Christ. after that verity he is with them whiche truly beleeue vpon him West Christ is one and the same in diuers places I vrge these words in diuersis locis in diuers places and yet I am not satisfyed Smyth Christ was seene really and corporally on the earth after his ascension and continually sitting at the right hand of the Father Ergo the ascension and perpetual sitting in heauen hinder nothing but that he may be really and corporally in the Sacrament To be resident not resident import contradiction Rid. If by perpetuall sitting you meane the residence of his body in heauen your reason conteineth manifest contradiction Smith These two haue no contradiction in them at all both to sit continually at his Fathers right hand and also to be sene here really in earth after his ascension First you wil geue me that Christ sitteth in heauen at y e right hand of his father For so it is written Act. 5. Heauen must needes receyue hym vnto the tyme of the restoring of all c. Secondly he was also seene of Paule heere corporally on earth Wherfore these two do import as ye see no contradiction Rid. What setteth but that Christ if it please him and when it pleaseth him may be in heauen and in earth and appeare to whome he will and yet notwithstanding you haue not yet proued that he will so do And though Christ continually shall be resident in heauen vnto the iudgement yet there may be some intermission that notwythstanding To be heâ—â— not herâ— importeth contradictâ—â—on in respect of soâ—â—dry 〈◊〉 But this controuersie as I sayd is amongst all the auncient Doctours and Writers And that Christ hath bene heere seene that they graunt all but whether then he being in earth or in heauen that is doubtfull Smith I will proue that he would appeare in earth He so would and also did appeare heere in earth after his ascension Ergo c. Rid. He appeared I graunt but how he appeared Christes appearing on the earth somâ—â—time takeâ— not away his resideÌ„â— in heauen How 〈◊〉 appeared earth whether then being in heauen or in earth that is vncertayne So he appeared to Steuen being then corporally sitting in heauen For speaking after the true maner of mans body when he is in heauen he is not the same time in earth and when he is in earth he is not the same time corporally in heauen Smith Christ hath bene both in heauen and in earth all at one time Ergo you are deceiued in denying that Rid. I do not vtterly deny Christ heere to haue bene seene in earth Of vncertayne things I speake vncertaynely Smith He was seene of Paule as being borne before hys time after his ascending vp to heauen 1. Cor. 15. This arguâ—ment holdâ—eth rather ratione mâ—â—teriae thâ— ratione foâ—â—mae But his vision was a corporall vision Ergo he was seene corporally vpon the earth after hys ascending into heauen Rid. He was seene really and corporally in deede but whether being in heauen or earth it is a doubt And of doubtfull things we must iudge doubtfully Howbeit you must proue that he was in heauen in the same time wheÌ„ he was corporally on earth Smith I would know of you whether this vision may inforce the resurrection of Christ Rid. I accompt this a sound and firme Argument to proue the resurrection But whether they saw him in heauen or in earth I am in doubt and to say the truth Whether Paule saâ—â— Christ in 〈◊〉 heauen oâ— in earth 〈◊〉 is one to proue his resurrectiâ—â— Petitio Principiâ— it maketh no greate matter Both wayes the Argumente is of lyke strength For whether he were seene in heauen or whether he were seene on earth either of both maketh sufficiently for the matter Certaine it is he rose againe for he coulde not haue bene seene vnlesse he had risen againe Smith Paule sawe hym as he was heere conuersaunt on earth and not out of heauen as you affirme Rid. You runne to the beginning agayne that you take for graunted which you should haue proued Smith You make delayes for the nonce Rid. Say not so I pray you Those that heare vs be learned they can tell both what you oppose and what I aunswere well enough I warrant you Tresh He was seene after such sort as y t he might be heard Ergo he was corporally on the earth or else how could he be heard Argument Rid. He that found the meanes for
Christ and not the body of Christ really but the body of Christ by grace Clin. Then I aske this question whether the Catholicke Churche hath euer or at any time bene Idolatrous Rid. The Church is the piller and stay of trueth that neuer yet hath bene idolatrous in respect of y e whole but peraduenture in respect of some part therof which sometimes may be seduced by euill Pastors and through ignoraunce Glin. * This argumeÌ„t hauing the Minor a negatiue neyther is formable in the 3. figure neyther doth it conclude rightly but should conclude thus Ergo to worship the flesh of Christ in the Eucharist is no Idolatry Sumptum ab autographo Ridlei manu descripto That Churche euer hath worshipped the fleshe of Christ in the Eucharist But the church hath neuer bene idolatrous Ergo it hath alwayes iudged the flesh of Christ to be in the Eucharist Rid. And I also worshippe Christ in the Sacrament but not because hee is included in the Sacrament like as I worship Christ also in the Scriptures not because hee is really included in them Notwithstanding I say that the body of Christ is present in the Sacrament but yet SacrameÌ„tally and spiritually according to his grace geuing life and in that respect really that is according to hys benediction geuing life Furthermore I acknowledge gladly the true body of Christ to be in the Lordes Supper in such sort as y e church of Christ which is the spouse of Christ and is taught of the holy ghost and guided by Gods word doth acknowledge the same But the true church of Christ doth acknowledge a presence of Christes body in the Lords Supper to be coÌ„municated to the godly by grace and spiritually as I haue often shewed and by a Sacramental signification but not by the corporall presence of the body of his flesh Glin. August contra Faustum lib. 20. cap. 13. Austen contra Faustum Lib. 20. cap. 13. Non nulli propter panem calicem Cererem Bacchum nos colere existimabaÌ„t c i. Some there were which thought vs in stead of bread and of the cup to worship Ceres and Bacchus Upon this place I gather that there was an adoratioÌ„ of the sacrameÌ„t amoÌ„g the fathers And Erasmus in an Epistle to the brethren of low Germany sayth that the worshipping of the sacrament was before Austen Cyprian Rid. We do handle the signes reuerently but we worshyp the Sacrament as a Sacrament not as a thing signified by the Sacrament Glin. What is the Symbole or Sacrament Rid. Bread Glin. Ergo we worship bread Ridley There is a deceipte in this worde Adoramus Wee worship the Symboles when reuerently we handle them â—quiuocation of this word wâ—rship distincted We worshippe Christ wheresoeuer we perceiue his benefites But we vnderstand his benefite to be greatest in the Sacrament Glin. So I may fall down before the bench here and wor ship Christ and if any man aske me what I doe I may aunswre I worship Christ. Rid. We adore and worship Christ in the Eucharist And if you meane the externall sacrament I say that also is to be worshipped as a Sacrament Glin. So was the fayth of the primitiue Church We worship Chriâ—â— in the Eucharist but we worship not the Euâ—charist for Christ. Rid. Would to God we woulde all folow the fayth of that Church Glin. Thinke you that Christ hath now his Church Rid. I do so Glin. But all the Church adoreth Christ verely and really in the Sacrament Rid. You know your selfe that the Easte Churche woulde not acknowledge transubstantiatioÌ„ This CouÌ„cell of Florence was but of 〈◊〉 yeares in the tyme 〈◊〉 the Counâ—cell of 〈◊〉 as it appeareth in the Councell of Florence Cole That is false For in the same they did acknowledge transubstantiation although they would not entreat of y e matter for that they had not in theyr commission so to doe Rid. Nay they would determine nothing of that matter when the Article was propounded vnto them Cole It was not because they didde not acknowledge the same but because they had no commission so to do Curtop Reuerend Syr I will proue and declare that the body of Christ is truly and really in the Eucharist wheras the holy Fathers Chrisost. 〈◊〉 cap. 10. Cor. 1. Hom. 24. both of the West and Easte Churche haue written both manye thinges and no lesse manifest of the same matter yet I will bring forth onelye Chrisostome The place is in cap. 10. Corinth 1. Homel 24. * The Maior should be thus Whatsoeuer did flow from the side of Christ is 〈◊〉 the cup. c. or els the argument being in the 2 figurâ— is affirmatiue and false That which is in the cup is the same that flowed froÌ„ the side of Christ. But true and pure bloud didde flowe from the side of Christ Ergo his true and pure bloud is in the cup. Rid. It is his true bloud which is in the Chalice I grauÌ„t the same which sprang from the side of Christ. But how It is bloud in deede but not after the same maner after which maner it sprang from his side For here is the bloud but by the way of a Sacrament Agayne I say like as the bread of the Sacrament and of thankes geuing is called the bodye of Christ geuen for vs so the cup of the Lord is called the bloud which sprang from the side of Christ. But that Sacramentall breade is called the body because it is the Sacrament of his body euen so likewise the cuppe is called the bloud also whiche flowed out of Christes side because it is in the Sacrament of that bloud which flowed out of his side instituted of the Lord himselfe for our singuler commodity namely for our spirituall nourishment like as Baptisme is ordeined in water to our spirituall regeneration Cur. The Sacrament of the bloud is not the bloud Rid. The Sacrament of the bloud is the bloud and that is attributed to the Sacrament which is spoken of the thing of the Sacrament Weston Here Weston repeateth Curtoppes argument in English * This argument concludeth not directly and being in the 2. figure affirmatiue it is not formall That which is in the Chalice is the same which flowed out of Christes side But there came out very bloud Ergo there is very bloud in the Chalice Rid. The bloud of Christ is in the Chalice in deed but not in the reall presence but by grace and in a Sacrament West That is very wel Then we haue bloud in y e chalice Rid. It is true but by grace and in a Sacrament Here the people hissed at him Rid. O my maysters I take this for no iudgement I will stand to Gods iudgement Wat. Good Syr I haue determined to haue respect of the time and to abstayne from all those thinges whiche maye hinder the entraunce of our disceptation and therfore first I aske this question When
by any corporal substaunce of the flesh euen so is it here in the Lords supper being rightly according to the word of God duely ministred West That which the woman did hold in her wombe the same thing holdeth the priest Rid. I graunt the prieste holdeth the same thing but after an other maner She did holde the natural body The same thing but the maner diuers the priest holdeth the mystery of the body West Weston repeated agayne his argumeÌ„t out of Chrysostome in English Rid. I say that the author meant it spiritually West Weston here dissoluing the disputations had these wordes Videtis praefractum hominis animum gloriosum vafrum inconstantem videtis hodie veritatis vires inconcussas Ita que clamate Vicit veritas that is Here you see the stubborne the glorious the crafty the vnconstant minde of this man D. Weston bloweth vp the triumph Here you see this day that the strength of the trueth is with our foyle Therefore I beseech you all most earnestly to blow the note and he beganne and they folowed Verity hath the victory Veritye hath the victory ¶ The disputation had at Oxford the 18. day of Aprill 1554. betwene Mayster Hugh Latimer Aunswerer and Mayster Smyth and other Opposers AFter these disputations of Byshop Ridly ended nexte was brought out Mayster Hugh Latimer to dispute M. Hugh Latimer disputeth vpon Wednesday which was the eightenth day of Aprill Which disputation beganne at eight of the clocke in suche forme as before but it was most in English For mayster Latimer the answerer alleged that he was out of vse with the Latine and vnfit for that place Aprill 18. There replyed vnto him M Smith of Orial colledge Doctor Cartwright mayster Harpsfield M. Smith of Oriall Colledge Opponent to M. Latimer and diuers other had snatches at him and gaue him bitter tauntes Hee escaped no hissinges and scornefull laughings no more then they that went before him He was very faynt and desired that he might not long tary He durst not drinke for feare of vomiting The disputation ended before xi of the clock Maister Latimer was not suffered to read that he had as he sayd paynfully writteÌ„ but it was exhibited vp M. Latimers writings could not be read and the Proâ—ocutor read part therof and so procâ—eded vnto the disputation ¶ The Preface of Weston vnto the disputation folowing MEn and brethren we are come together this day by y e helpe of God to vanquish the strength of the Argumentes and dispersed opinions of aduersaryes WestoÌ„s preface agaynst y e truth of the reall presence of the Lordes body in the sacrameÌ„t And therfore you father if you haue any thing to answere I do admonish that you aunswere in short and few wordes Lat. I pray you good mayster Prolocutour M. Latimer requireth to dispute in the English tongue doe not exacte that of me which is not in me I haue not these xx yeares much vsed the Latine tongue West Take your ease father Lat. I thanke you Syr I am well Let me here protest my fayth for I am not able to dispute afterwardes doe your pleasure with me ¶ The protestation of mayster Hugh Latimet geuen vp in writing to Doctor Weston The conclusions whereunto I must aunswere are these The three conclusions 1 The first is that in the sacrameÌ„t of the Aultar by the vertue of Gods word pronounced by the Priest there is really present the naturall body of Christ conceiued of the virgin Mary vnder the kindes of the appearaunces of bread and wine and in like maner his bloud 2 The second is that after consecration there remaineth no substaunce of bread and wyne nor none other substaunce but the substance of God and man 3 The third is that in the Masse there is the liuely sacrifice of the church which is propiciable as wel for the sins of the quicke as of the dead The aunsweres of M. Latimer geuen vp in writing concerning the questions aforesaid COncerning the first conclusion me thinketh it is sette forth with certayn new found termes that be obscure and doe not sound according to the speach of the scripture Howbeit howsoeuer I vnderstand it this I do aunswere playnely though not without perill I aunswere I say that to the right celebration of the Lordes supper there is no other presence of Christ required then a spirituall presence The presence of Christ in the sacrament how it is a reall presence and this presence is sufficient for a Christian man as a presence by which we abide in Christ and Christ abideth in vs to the obteining of eternall life if we perseuer And this same presence may be called most fitly a reall presence that is a presence not fayned but a true and a faythfull presence Which thing I here rehearse least some Sycophant or scorner should suppose me with the Anabaptistes to make nothing els of the Sacrament but a naked and a bare signe As for that which is fayned of many concerning theyr corporall presence I for my part take it but for a papisticall inuention and therfore thinke it vtterly to be reiected Concerning the seconde conclusion I dare be bolde to say Answere to the 2. conclusion that it hath no stay or grounde in Gods word but is a thing inuented and founde out by man and therefore to be taken as fond and false and I had almost sayd as the Mother and Nourse of the other errors It were good for my Lordes maysters of the transubstantiation to take heede least they conspire with y e nestorians for I do not see how they can auoyd it The third conclusion as I do vnderstand it seemeth subtlely to sow sedition agaynst the offering which Christ himselfe offred for vs in his own proper person Answere to the 3. conclusion according to that pithy place of Paule Hebre. 1. when he sayth That Christ his owne selfe hath made purgation of our sinnes And afterwardes That he might sayth he be a mercifull and a faythfull Byshop concerning those thinges which are to be done with God Heb. 1. The taking away of sinnes depeÌ„deth rather in the person of the offerer then in the thing offered but that he that was the offerer was offered himselfe for the taking away of our sinnes So that the expiation or taking away of our sinnes may be thought rather to depend on this that Christ was an offring Bishop then that he was offered were it not that he was offered of himselfe and therefore it is needlesse that he should be offered of any other I will speake nothing of the wonderfull presumption of man to dare to attempt this thing without a manifest vocation specially in that it tendeth to the ouerthrowing and making fruitlesse if not wholy yet partly of the Crosse of Christ for truely it is no base or meane thyng to offer Christ. And therefore worthily a man may say to my
world The causes whâ— they 〈…〉 otherwise dispute theâ— before indifferent Iudges The matter of the disputation is against Gods word The second cause that the determinations of both the Uniuersities in matters of Religion especially wherin we should dispute are directly against Gods word yea against their own determinations in the time of our late soueraigne Lord and most godly Prince King Edward and further it is knowen they be our open enemies and haue already condemned our causes before any disputation had of the same Secondly because the Prelates and clergie do not seeke either vs or the verity but our destruction and their glory For if they had sought vs as charity requireth theÌ„ would they haue called vs forth hereaboutes before theyr lawes were so made that franckly and without perill we might haue spoken our consciences Againe if they had sought for the veritie they woulde not haue concluded of controuersies In the disputation neither charitie nor veritie sought for tofore they had bene disputed so that it easely appeareth that they seeke their owne glory and our destruction and not vs and the veritie and therefore we haue good cause to refuse disputation as a thing which shall not further preuaile then to the setting forth of their glory and the suppression of the veritie Thirdly because the Censors and Iudges as we heare who they be are manifest enemies to the truth and that which worse is obstinate enemies before whome pearles are not to be cast The third cause The Iudges of the disputation professed enemies against the truth The 4. cause by the commaundements of our Sauior Iesus Christ and by his owne example That they be such their doings of late at Oxford and in the Conuocation house in October last past do most euidently declare Fourthly because some of vs haue bene in prison these 8. or 9. monethes where we haue had no bookes no paper no penne no inke or conuenient place for study we thinke we should do euill thus sodainly to descend into disputation with them which may alledge as they list the fathers and their testimonies Want of booâ—es necessaâ—â— for disputation bicause our memories haue not that which we haue read so readily as to reproue when they shall report and wrest the authors to their purpose or to bring forth that we may haue there for our aduantage Fiftly because in disputation we shall not be permitted to prosecute our Argumentes The 5. cause but be stopped when we would speake one saying thus another that the third his mind Example of 〈◊〉 disputation at Oxford c. As was done to the godly learned fathers especially D. Ridley at Oxford who could not be permitted to declare his minde and meaning of the propositions had oftentimes halfe a dosen at once speaking against hym alwayes letting him to prosecute his argument and to aunswere accordingly we will not speake of the hissing scoffing and taunting which wonderfully then was vsed If on this sorte and much worse they handled these fathers much more will they be shameles bold with vs if we shuld enter into disputation with them Sixtly because the Notaries that shall receiue write the disputations shal be of their appointment and such as either do not or dare not fauour y e truth and therefore must write eyther to please them or else they themselues the Censours and Iudges we meane at their pleasure wyll put to and take from The 6. cause that which is writteÌ„ by y e Notaries who can not Notaries 〈◊〉 indiffeâ—â—nt nor must not haue in their custody that which they write longer then the disputation indureth as their doings at Oxford declareth No copy nor scroule could anye man haue by their good will For the Censors and Iudges will haue all deliuered into their hands Yea if any man was sene there to write as the report is the same man was sent for and his writings taken from him so must the disputation serue only for the glory not of God but of the enemies of his truth For these causes we all thinke it so necessary not to dispute with them as if we did dispute we shuld do that whiche they desire purposely seek to promote the kingdome of Antichrist and to suppresse as much as may be y e truth We will not speake of the offence that might come to the godly wheÌ„ they shuld heare by the report of our enemies our aunsweres and arguments framed you may be sure for their fantasies to the sclaundering of the veritie Therfore we publish and by this writing notifie vnto the whole congregation and church of England Exceptions taken agaâ—nst the aduersaries that for these aforesaid causes we will not dispute with theÌ„ otherwise then with the penne vnlesse it be before the Queenes highnes and her Councell or before the houses of the parliament as is aboue sayd If they will write Conditions assigned how they would dispute we will aunswere by writing confirm and proue out of the infallible veritie euen the very word of God and by the testimonye of y e good and most auncient fathers in Christes Churche this our fayth and euery peece thereof which hereafter we in a summe do write and send abroad purposely that oure good brethren and sisterne in the Lord may knowe it and to seale vp y e same Exhortation to obedience we are ready through Gods helpe and grace to geue our liues to y e halter of fire or otherwise as God shall appoynt humbly requiring in the bowels of our Sauiour Iesus Christ beseeching all that feare God to behaue themselues as obedient subiects to the Queenes highnes and the superiour powers which are ordeyned of god vnder her rather after our exaÌ„ple to geue their heads to the blocke then in any poynt to rebell or once to mutter agaynst the Lordes annoynted we meane our soueraigne Lady Queene Mary into whose hart we beseech the Lord of mercye plentifully to doure the wisedome and grace of his holy spirite now and for euer Amen First we confesse and beleue all the Canonicall bookes of the old Testament The confession and fayth of the prisoned Preachers and al the bookes of the new Testament to be the very true word of God and to be written by the inspiration of the holy Ghost and are therfore to be heard accordingly as the Iudge in all controuersies and matters of religion Secondly The Catholicke Church we confesse and beleue the Catholick church whiche is the spouse of Christ as a most obedient and louing wife to embrace and follow the doctrin of these books in all matters of religion and therefore is shee to be heard accordingly so that those which will not heare this church thus following and obeying the word of her husband we accompt as heretickes and schismatickes accordyng to this saying If he will not heare the Church let him be vnto thee as a Heathen Thirdly we
not after Christ c. And thus much out of M. Sanders letter so much as remained thereof The residue because it was rent away I could not adioine hereunto NotwithstaÌ„ding by this alredy expressed it is sufficient to vnderstand how good was y e cause estate of this blessed child of god being prisoner for Christes cause Ann. 1555. February For y e defence wherof he wholy bestowed resigned himself in such sort as he forbad his wife to sue for his deliuery wheÌ„ other of his friends had by suite almost obtained it he discouraged them so that they did not folow their suite as by this letter following may appeare ¶ A letter of M. Saunders to his wife GRace mercy and peace in Iesus Christ our Lord. Entirely beloued wife euen as vnto mine owne soule and body so do I dayly in my harty prayer wish vnto you for I doo dayly twise at the least in this sort remember you And I do not doubt deare wife but that both I and you as we be written in the booke of life so we shall together enioy the same euerlastingly through the grace and mercy of God our deare father in hys sonne our Christ. And for this present life let vs wholy appoynt our selues to the will of our good God to glorifie him either by life or by death and euen that same mercifull Lord make vs worthy to honour him either way as pleaseth him Amen I am mery I thanke my God and my Christ 1. Tim. 4. in whome and through whome I shall I knowe be able to fight a good fight and finishe a good course and then receiue the crowne which is layde vp in store for me and all the true Soldiours of Christ. Wherefore wife let vs in the name of our God fight lustely to ouercome the flesh the deuil and the world What our harnesse and weapons be in this kind of fight looke the 6. vnto the Ephesians and pray pray pray I would that you make no suite for me in any wise M Saunders would haue no suite made for him Thanke you knowe whome for her most sweete and comfortable putting me in remembrance of my iourney whether I am passing God send vs all good speede and a ioyfull meeting I haue too fewe suche frends to further me in that iourney which is in deede the greatest friendship The blessing of God be with you all Amen A prisoner in the Lord Laurence Saunders This his constancie is sufficiently commended and declared by his valiant buckling with two mighty enemies Antichrist and death two enemies Antichrist and death To neither of these did he geue place but by suffering their malice got y e victory ouer them both One of the conflictes which he had with Antichrist hys members I haue gathered out of a letter of his own hand writing It was with Doctour Weston a man whome though I should prayse yet would all good and godly meÌ„ worthely disprayse Of this the said Laurence Saunders thus writeth in a letter which he sent to one of his frends which wrote to him to knowe what Doct. Weston dyd at the Marshalsey whereunto he thus aunswereth M. Weston came to conferre with M. Grimoald What he hath coÌ„cluded with him This Doct. Weston and M. Griâ—moald dyed both about the Coronation of Q. Elizabeth I know not I wish it may be to Gods glory Amen Amen M. Weston of his gentlenes visited me ofâ—red me frendship in his worldly wily sort c. I had not so much good maner as to take it at his haÌ„d for I said that I was well inough and ready cherefully to abide the extremity to keepe thereby a good coÌ„science You be a sleepe in sin said he I would awake quoth I and do not forget Vigilate orate i. Watch pray What church was there The church goeth not alwayes by number said he 30. yeres past What church was there quoth I in Helias time Ioane of Kent sayd he was of youre Church No quoth I we did coÌ„demne her as an heretick Who was of your Church sayd he 30. yeares past Such quoth I as that Romish Antichrist and his rabble haue reputed and condemned as heretickes Wicklife sayd he Thorpe Old castle c. Yea quoth I with many moe as storyes do tell The B. of Rome hath sayd he long tyme played a part in your tayling sermons but now be ye sure he must play another maner of part The more pitie quoth I and yet some coÌ„fort it is to see how that the best learned Winchesters booke De Vera Obedientia wisest holiest of you all haue heeretofore had him to play a part likewise in your sermoÌ„s writings though now to please the world you do turne with the weathercocke Did you euer said he heare me preach against the Bishop of Rome No quoth I for I neuer heard you preach But I trowe you haue ben no wiser then other c. with more about the Sacrament Pray pray God keepe your family blesse it What a blessed taste thys good man had of Gods holy spirit by diuers and sondry his letters may right wel appeare to him that is disposed to peruse the same What a blessed taste of M. Sanders had of christes comforts whereof certayne we haue here thought good the Lord willing to expresse first beginning with that whiche he wrote out of the Marshalsey to D. Cranmer Ridley and Latimer prisoners for the like cause of Christ in Oxford To the Archbishop Cranmer Bish. Ridley and M. Latimer being prisoned in Oxford IN my most humble wise I salute you most reuerend fathers in Christ Iesus our Lord M. Saunders writeth to D. Cranmer Ridley c. Coloss. 1. Immortall thanks and euerlasting prayses be geuen vnto that our father of mercies Whiche hath made vs meete to be pertakers of the inheritaunce of Saintes in light whiche hath deliuered vs from the power of darckenes and hath translated vs into the kingdome of his beloued Sonne by whome we haue redemption through his bloud c O most happy estate that in an vnspeakable wise our life is hid with Christ in God Coloss. 3. But whensoeuer Christ which is our life shall shew himselfe then shall we also appeare with him in glory In y e meane season as our sight is but in a glasse euen in a darcke speaking 1. Cor. 13. so wee walke in fayth not after outward appearaunce the which fayth although for want of outward appearaunce reason reputeth but as vaine yea the chosen of God do know the effect thereof to bring a more substanciall taste and liuely fruition of very felicitie and perfect blessednes then reason can reach or sences receaue By this fayth we haue in our profession all good thinges yea euen them whiche the eye hath not seene and the eare hath not heard neither hath entred the hart of man c. Esay 54. 1. Cor. 2. Then
if hereby we doe enioy all good thinges it followeth that we must needes possesse haue and enioy you most reuerend Fathers who be no small part of our ioy and good thinges geuen vs of God We heretofore haue had the fruition of you by bodily presence to our inexplicable benefite praysed be that oure gracious God therfore And nowe in spirite we haue the experience of vnspeakeable cōfort by your reuerēt fatherhoodes for y t in this so glorious sort Math. 5. ye become a towne set vpon a hill a candle vpon a candlestick a specktacle vnto y e world both to the Angels vnto men So y t as we to our great cōfort do feele 1. Cor. 4. Phil. 1. you also may assuredly say with saint Paule y t the things which happē vnto vs do chance vnto y e great furtherance of the Gospell so y t our bonds in christ are manifest not onely throughout all the iudgement hall but in all wholl Europa in so much that many of the brethren in the Lord being incouraged through our bondes dare more boldly speake the word without feare And here in as you haue with s. Paule greatly to reioyce so we doe reioyce with you and we do in deed with you geue thāks for this worthy excellēt fauour of our God towards you that christ is thus magnified in you yea and hereafter shal be magnified in your bodies Phil. 1. Phil. 1. whether it be through life or death Of which thing truely wee are assured in our prayers for you and ministring of the spirite And although for your owne partes Christ is vnto you life and death aduantage and that your desire is as in deede it were better for you to be loosed and to be w t Christ yet for the Church of Christ were it much more necessary that ye shuld abide in the fleshe Yea that mercifull God euen for his Christes sake graunt that ye may abide and continue for the furtheraunce of the Churche and reioysing of fayth that the reioysing therof may be the more aboundant through Iesus Christ by your restoring Amen Amen But if it seeme better otherwise vnto the diuine wisedome y t by speedy death he hath appoynted you to glorifie him y e Lords wil be done Yea euen as we do reioyce both on your behalfes also on our own that God is magnified by life and shuld be more aboundantly glad for the continuance thereof so we shall no lesse reioyce to haue y e same wrought by death We shall geue thankes for this honour geuen vnto you reioysing that ye are accounted worthye to suffer for the name of Christ and that it is geuen to you of God not onely that ye shoulde beleue in him but also that ye should suffer for his sake And herein we shal haue to reioyce in the behalfe of the Churche of Christ whose faith may be the faster fixed vpon Gods veritie being confirmed with three such worthy witnesses Oh thankes be to God for this his vnspeakeable gift And now most reuerend Fathers that you may vnderstand the trueth of vs and our estate howe we stand in the lord I do assure your reuerences partly by y t I perceaue by such of our brethren as be here in bondes w t me partly by that I heare of them which be in other places partly by that inward experiēce which I most vnworthy wretch haue of Gods good comfort more aboundance whereof I knowe there is in others you may be assured I say by Gods grace that you shall not be frustrate of your hope of our constaunt continuance in the cheerefull confession of Gods euerlasting veritie For euen as we haue receyued the word of truth euen the Gospell of our saluation wherin we beleeuing are sealed with the holy spirit of promise which is the earnest of our inheritaunce the which spirite certifieth our spirit The constant minde of a christian souldiour Ephes. 1. Rom. 8. Galat. 4. that we are the children of God and therefore God hath sente the spirite of his Sonne into our harts crying Abba Father so after such portion as God measureth vnto vs we with the whole Church of Christ and with you reuerend fathers receiuing the same spirite of faith according as it is written I beleeued and therefore I haue spoken 2. Cor. 4. Psal. 116. We also beleeue and therefore speake For the which we in this dangerous bondage and other afflictions hauing euen such a fight as we haue seene in you and haue heard of you Phil. 1. are in no wise afraid of our aduersaries And forasmuch as we haue such an office euen as God hath had mercy on vs 1. Cor. 4. we go not out of kind but euē with you after our little power we labour to maintain the faith of the Gospell knowing most certainely that though we haue this treasure in earthen vessels 2. Cor 4. that the excellency of thys power might be Gods and not ours yet shall we not be dashed in pieces For the Lord will put his hand vnder vs. When we are troubled on euery side yet are we not without shift when we are in pouerty we are not vtterly without some thing when we suffer persecution we are not forsaken therein when we are cast downe yet we shall not perish but to communicate with our sweete Sauiour Christ in bearing the crosse it is appointed vnto vs that euen with him also we shall be glorified For it is a true saying If we be dead with him 2. Tim. 2. we shall also liue with him If we be patient we shall also raigne with him If we deny him he shall also deny vs. Wherefore be we of good cheere 3. Cor. 4. alwayes bearing about in our body the dying of the Lord Iesus that the life of Iesus might appeare also in our body For we know that he which raised vp the Lorde Iesus shall rayse vp vs also by the meanes of Iesus and shall ioyne vs to himselfe together with you Wherefore we are not weeried but though our outward man perish yet the inwarde man is renued day by day For our tribulation which is momentane and light prepareth an exceeding and eternall weight of glory vnto vs while we looke not on the things which are seene but on the things which are not seene For the things which are seene are temporall but the things which are not seene are eternall Esay 12. We testifie vnto you Reuerend fathers that we drawe these waters with ioy out of the Wels of the sauiour And I trust we shall cōtinually with you blesse the Lord Psal. 48. giue thanks to the Lord out of the wels of Israell we trust to bee merry together at that greate Supper of the Lambe whose spouse we are by faith and there to sing that song of euerlasting Haleluyah Amen Yea come Lorde Iesu. The grace of our Lord Iesu Christ be with you Amen Another letter written
readye good will towardes me in your hartye desire to stretch out your helping hand to relieue my lacke Prayer distributeth Gods blessinges from one to an other and of your helpe to be extended to me in the other spirituall sort by your good prayer I doubt not as I also therin assure you of my helpe being all that I may do yet the same not so much as I would do My need concerning bodely necessaryes is as yet furnished by Gods prouision so that I am not driueÌ„ to any extremity wherfore to be burdenous to you as your gentle beneuolence prouoketh me the Lord reward you therefore If God make me worthy to be eis witnes at this present in geuing this corruptible body to burne for the testimony of his truth it is enough for me to say vnto you that I haue a poore wife and childe whom I loue in the Lord and whome I know for my sake you will tender when I am departed hence c. ¶ An other Letter to Maystres Lucy Harrington GRace and mercy c. It happeneth oftentimes that aboundaunce of matter bringing with it much vehemeÌ„cy of frendly affection maketh men dumbe and euen then chiefely when there is most eger purpose of speaking An other letter of M. Saunders silence doth suppresse and causeth the party so affected vnperfectly to expresse that he goeth about to vtter Such impediment by much matter mingled with feruency of affection feele I some times in my selfe letting the vtteraunce either by tongue or writing of the aboundance of the hart The loue of our most gracious God and heauenly Father bestowed vpon vs in the merites of Christ our Sauiour who may by coÌ„ceipt of minde comprehend passing in deed al vnderstanding much lesse may the same by any meanes be expressedly vttered And as suche heauenlye blessinges which by fayth we fetch from aboue be inexplicable so is it hard to vtter when the faythfull are set on fire by loue theyr readines to reach forth and to geue by charity as by fayth they haue receiued But alas we cary this treasure in earthen vessels Many times fayth is feble and then loue loseth her feruor 2. Cor. 4. Fayth many tymes in vs is feeble Pray we therfore Lord encrease our fayth and loue forthwith will be on fire And immortall thanks be geuen vnto our God who in our Christ hath bestowed vpon vs the first fruites of his spirite who cryeth in our hartes Abba Father And as S. Paule sayth seeing we haue the same spirit of fayth Rom 8. 1. Cor 4. according as it is written I beleeued and therfore haue I spoken we also beleue and therfore we speak Yea God knoweth this spirit putteth in vs a minde to speake but in attempting therof we are driuen w t Moyses to say O Lord I am slow mouthed and of vncircumcised lippes with Ieremy Exod. 8. Ierome 1. O Lord I cannot speake Albeit that this infancy restraineth the opening of such aboundance of hart in my tender Christian duety to be declared towardes you yet I beseech you let this be setled in your vnderstanding that as S. Paule expresseth vnto his Corinthians that they were in his hart eyther to liue or to dye with many other such sayings vttered vnto them and the Galathians expressing his vehement affection towardes them so in some part I would be like affected towardes all Gods children and especially towardes you whoÌ„ I know in Christ and to whom I will not say how muche I am indebted I thanke you for your great frendshyp and tender good will towards my wife yea that good gracious God recompeÌ„ce you which may worthely with the more counteruayle the same and fulfill that which lacketh of thankefull duety in vs. And because of that which heretofore I haue conceiued of you and of your more then naturall loue towardes me and mine I make my selfe thus bold to lay this burdeÌ„ vpon you euen the care and charge of my sayd poore wife I meane to be vnto her a mother mistres to rule and direct her by your discreet counsell M. Saunders commeÌ„deth the care of his wyfe to Maistres Harrington I know she conceiueth of you the same that I do is thankfull vnto God with me for such a frend and therfore I beseech you euen for Christes sake put neuer from you thys frendly charge ouer her whether I liue longer or shortly depart But to charge you otherwise thankes be to God neither I neither she haue any such extreme need if we had I would be as bold with you as mine owne mother I beseech you geue my harty salutations vnto M. Fitzwilliams my good Lady with thankes also for my poort wife and child the Lord recompence them Laurence Saunders Furthermore as touching his fatherly care affection to his wife and his litle child the same is liuely set forth in an other letter which he did write to his wife wherein he admonished her that she should not resort much to the prison where he was for dauÌ„ger of trouble that might ensue the tenour of whose letter here foloweth ¶ An other letter to his wife with a certayne remembraunce to M. Harrington and M. Hurland GRace and comfort c. Wife you shall do best not to come often vnto the Grate where the Porter may see you An other letter of Saunderâ— his wyfe Putte not your selfe in daunger where it needes not you shall I think shortly come farre enough into daunger by keeping fayth and a good conscience which deare wife I trust you do not slacke to make reckoning and account vpon by exercising your inward man in meditation of Gods most holy word being the sustenance of the soule and also by geuing your selfe to huÌ„ble prayer for these two thinges be very meanes how to be made members of our Christ meet to inherite his kingdome Do this deare wife in earnest and not leauing of and so we two shall with our Christ and all his chosen children enioye the mery world in that euerlasting immortality wheras here will nothing els be found but extreme misery euen of them which most greedely seeke this worldlye wealth and so if we two continue Gods children graffed in our Christ the same Goddes blessing which we receiue shall also settle vpon our Samuel Though wee do shortly depart hence and leaue the poore Infant to our seeming at all aduentures yet shall he haue our gracious God to be his God for so hath he sayd and he cannot lye I will be thy God sayth he and the God of thy seed Yea if you leaue him in the wâ—ldernes destitute of all helpe being called of God to do his wil either to dye for the confession of Christ Care of children tyme of nâ—â—cessitye ought to left to Goâ— who wilâ— not see thâ— forsaken either any worke of obedience that God which heard the crye of the litle poore infant of Agar Saraes handmayden and
did succour it wil do the like to the child of you or any other fearing him and putting your trust in him And if we lacke fayth as we do in deede many times let vs call for it and we shall haue the encrease both of it and also of any other good grace needefull for vs and be mery in GOD in who also I am very mery and ioyfull O Lord what great cause of reioycing haue we to thinke vpoÌ„ that kingdome which he voucheth safe for his Christes sake freely to geue vs forsaking our selues and folowing him Deare wife this is truely to follow him What it 〈◊〉 to follow Christ. euen to take vp our crosse and followe him and then as we suffer with him so shall we raigne with him euerlastingly Amen Shortly Shortly Amen * An other letter to his wife to Mayster Robert Harrington M Hurland c. GRace and comfort c. Deare wife reioyce in our gracious God and his our Christ An other letter of M Saunders his wyfe 〈◊〉 other frendes and geue thankes moste humbly and hartely to him for this dayes worke that in any part I most vnworthy wretch should be made worthy to beare witnes vnto his euerlasting verity which Antichrist with his by mayne force I perceyue and by moste impudeÌ„t pride and boasting wil go about to suppres Remember God alway my deare wife and so shal gods blessing light vpon you and our Samuel O remeÌ„ber alwaye my wordes for Christes sake be mery and grudge not agaynst God and pray pray We be al mery here thanks be vnto God who in his Christ hath geueÌ„ vs great cause to be mery by whoÌ„ he hath prepared for vs such a kingdom and doth and will geue vnto vs some litle taste therof eueÌ„ in this life and to all such as are desirous to take it Math. 26. Blessed sayth our Christ be they which hunger and thirst after righteousnesse for such shall be satisfied Let vs goe yea let vs run to seeke such treasure and that with whole purpose of hart to cleaue vnto the Lord to finde suche Riches in his heauenly word through his spirite obteyned by prayer Luke 5. Psal. 119. My deare Frendes and Brethren Mayster Harryngton and Mayster Hurland pray pray Spiritus quidem promptus est caro autem infirma That is The spirite is ready but the fleshe is weake When I looke vpon my selfe quid ego stupidus attonitus habeo quod dicam nisi illud Petri exi a me Domine quia homo peccator sum i. Being astonished and confouÌ„ded what haue I els to say but those wordes of Peter Lorde goe from me for I am a sinnefull man Iohn 6. But then feele I that sweete comforte Lucerna pedibus meis verbum Domini lumen semitis meis haec mea est consolatio in humilitate mea i. The word of the Lorde is a Lanterne to my feete and a light vnto my pathes and this is my comfort in my trouble Then waxe I bolde with the same Peter to say Domine ad quem ibimus verba vitae aeternae habes i. Lord to whom shall we go thou hast the wordes of euerlasting life This comfort haue I when the geuer thereof doth geue it But I looke for battels with the roote of vnfaythfulnes the which I feele in me will most egerly geue vnto my conscience when wee come once to the combate We be I wene within the souÌ„d of the triumpe of our enemies Play ye that be abroade the part of Moyses Tim 1. Orantes in omni loco sustollentes puras manus i. Praying in all places lifting vp pure hands Gods people shal preuayle 〈◊〉 5. yea our bloud shal be theyr perditioÌ„ who do most triumphantly spill it we then being in the handes of our God shall shine in his kingdome and shal staÌ„d in great stedfastnes agaynst theÌ„ which haue dealt extremely with vs And wheÌ„ these our enemies shall thus see vs they shal be vexed with horrible feare and shall wonder at the hastines of the sodaine health and shall say with themselues hauing inward sorow and mourning for very anguish of minde These are they whom we sometime had in derision and iested vpon we fooles thought their liues to be verye madnes and their end to be without honor but loe how they are accounted among the childreÌ„ of God The blessing of God be with you all c. Laurence Saunders ¶ To his wife a litle before his burning GRace and comfort in Christ Amen Deare wife be mery in the mercies of our Christ A letter of 〈…〉 to â—is wyfe ye also my deare frendes Pray pray for vs euery body We be shortly to be dispatched heÌ„ce vnto our good Christ. Amen Amen Wife I would you sent me my shyrte which you know wherunto it is coÌ„secrated Let it be sowed down on both the sides and not open Oh my heauenly father look vpon me in the face of thy Christ 〈◊〉 writeth 〈◊〉 his â—â—irte â—herein he â—hould be 〈◊〉 or els I shall not be able to abide thy countenaunce such is my filthines He will do so and therefore I will not be afrayd what sinne death hell and damnation caÌ„ do agaynst me O Wyfe alwayes remember the Lord. God blesse you yea he will blesse thee good wyfe thy poore boy also onely cleaue thou vnto him and he will geue thee all thinges Pray pray pray ¶ An other letter to M. Robert and Iohn Glouer written the same morning that he was burnt GRace and consolatioÌ„ in our sweet Sauiour Christ Oh my deare brethren whom I loue in the Lord being loued of you also in the Lord be mery reioyce for me now ready to go vp to that mine inheritance which I my selfe in deed am most vnworthy of but my deare Christ is worthye who hath purchased the same for me with so deare a price Make haste my deare brethreÌ„ to come vnto me that we may be mery eo gaudio quod nemo tollet a nobis i. with that ioy which no man shall take from vs. Oh wretched sinner that I am not thankefull vnto this my Father who hath vouched me worthy to be a vessell vnto his honor But O Lorde nowe accept my thankes though they proceed out of a not enough circumcised hart Salute my good Sisters your wiues good sisters feare the Lord. Salute all other that loue vs in the trueth Gods blessing be with you alwayes Amen Euen now towards the offering of a burnt sacrifice O my Christ helpe or els I perish Laurence Saunders ¶ After these godly letters of M. SauÌ„ders diuersly dispersed and sent abroad to diuers of the faythfull coÌ„gregation of Christ as is afore to be seene now in the latter end we will adioyne two other letters writteÌ„ not by Mayster Saunders the martyr but by M. Ed. Saunders the Iustice his brother sent to this our Saunders in prison although conteining no
M. Fecknam still busie with matter of the sacrament I do not beleeue that Christ is in the sacrament as ye will haue him which is of mans making Both their answeres thus seuerally made they were again commanded to depart for that time to appeare the next day in the consistory at Paules betweene the houres of one and three of the clocke at after noone The last appearaunce of M. Causton and M. Higbed before Boner AT which day and houre being the ninth day of march they were both brought thether M. Causton and M. Higbed appeare agayne before the bishop Where the Bishoppe caused M. Thomas Caustons articles and answeres first to be read openly and after perswaded with him to recant and abiure his heretical opinions and to come home now at the last to their mother the catholicke Church and saue hymselfe But M. Thomas Causton answered agayn and said No I wil not abiure For I came not hither for that purpose M. Causton and M. Higbed do exhibite a confession of their fayth and therwithall did exhibite in writing vnto the Bishop as well in his owne name as also in Thom. Higbeds name a confession of theyr fayth to the whiche they would stand and required leaue to read the same whiche after great suite was obteined and so he read it openlye in the hearing of the people as followeth ☞ The confession and fayth of Thomas Causton and Thomas Hygbed which they deliuered to the Bishop of London before the Mayor and Sheriffes and in the presence of all the people their assembled Anno. 1555. the 9. of March were condemned for the same in the sayde Consistory in Paules Church the yeare and day abouesayd 1 FIrst we beleue and professe in Baptisme to forsake the Deuill and his workes and pompes The confession of M. Causton and the vanities of the wicked world with all the sinfull lustes of the fleshe 2. We beleue all the articles of our Christian fayth 3. We beleue that wee are bound to keepe Gods holye will and commaundementes Abrenouncing of the world The Articles of the Creede The commaundementes The Lordes prayer The Catholick Church and to walke in the same all the dayes of our lyfe 4. We beleue that there is contayned in the Lords praier all thinges necessary both for bodye and soule and that we are taught thereby to pray to our heauenly father and to none other saint or angell 5. We beleue that there is a catholicke Church euen the Communion of Saintes Built vppon the foundation of the Prophets and Apostles as S. Paule sayth Christ being the head corner stone For the which Church Christ gaue himselfe to make it to himselfe a glorious congregation without faulte in his sight 6. We beleue that this churche of her selfe and by her owne merites is sinfull The Church of it selfe is sinfull by imputation righteous and must needes say Father forgeue vs our sinnes but through Christe and his merites shee is freely forgeuen For he in his owne person sayth saint Paule hath purged her sinnes and made her faultles in hys sight Anno 1555. February Besides whome there is no Saueour sayeth the Prophete neyther is there saluation sayth Sainct Peter in any other name 7 We beleeue as he is our onely Sauiour so is he our onely Mediatour Christ onely our mediatour For the holy Apostle S. Paule sayeth There is one God one Mediatour betweene God and man euen the man Iesus Christ. Wherefore seeing none hath this name God and man but Iesus Christ therefore there is no mediator but Iesus Christ. 8 We beleeue that this Church of Christ is and hath bene persecuted by the wordes of Christe saying As they haue persecuted me The condition of the Church to be persecuted so shall they persecute you For the disciple is not aboue his maister For it is not onely geuen vnto you to beleeue in Christ sayeth Sainct Paule but also to suffer for his sake For all that will liue godly in Christ Iesus must suffer persecution 9 Wee beleeue that the Churche of Christe teacheth the worde of God truely and sincerely putting nothing to nor taking any thing fro The Churche onely is directed by Gods worde neither adding nor taking fro and also doth minister the Sacraments according to the Primitiue Church 10 We beleeue that this Churche of Christ suffereth all men to reade the Scriptures according to Christes commaundement saying Search the Scriptures for they testifie of me We reade also out of the Actes that when Sainct Paule preached the audience dayly searched the Scriptures The true church forbiddeth none to read the scriptures whether he preached truely or no. Also the Prophet Dauid teacheth all men to pray with vnderstanding For how shall the vnlearned saith S. Paule say Amen at the geuing of thankes when they vnderstand not what is sayde And what is more allowed then true faith which S. Paule saith commeth by hearing of the word of God 11 Wee beleeue that the Churche of Christe teacheth that God ought to be worshipped according to his word God onely to be worshipped after his word and not after the doctrine of men For in vayne sayth Christ ye worship me teaching nothing but the doctrine of men Also we are commaunded of God by hys Prophet saying Gods preceptes to be followed and not the constitutions of men Walke not in the traditions and preceptes of your Elders but walke sayth he in my precepts do that I commaund you put nothing thereunto neyther take any thing from it Likewise saith Christ you shall forsake father and mother and folow me Whereby we learne that if our Elders teach otherwise then God commaunded in that point we must forsake them The Lordes supper is not to be chaunged from the institution of Christ. 12 We beleeue that the Supper of the Lord ought not to be altered and chaunged for as much as Christ himselfe being the wisedome of the father did institute it For it is written Cursed is he that chaungeth my ordinaunces and departeth from my Commaundements or taketh any thing from them Now we finde by the scriptures that this holy supper is sore abused The Lordes supper how many wayes it is abused The second abuse First in that it is geuen in one kind where Christ gaue it in both Secondly in that it is made a priuate Masse where Christ made it a Communion for he gaue it not to one alone but to all the Apostles in the name of the whole Church The third abuse Thirdly in that it is made a sacrifice for the quicke and the dead wheras Christ ordeined it for a remembraunce of the euerlasting sacrifice which was his owne body offered vpon the aultar of the Crosse once for all as the holy Apostle sayth Euen the full and perfect price of our redemption and where there is remission of sinne saith he there is no more sacrifice for sinne
bee brought vp in the feare of God and in his lawes And this is to certifie you that ye deliuer in any wise my eldest sonne vnto M. Throgmorton who vpoÌ„ his good wil hath promised me to bring him vp according to my desire and I trust as God hath put into his hart See therfore that ye deliuer him in any wyse without delay and as for the other if ye shall seeme to be burdened with him which I thinke nature will not suffer my desire is that it be brought vp in the feare of God to the vttermost of your endeuour with some honest man that hath the feare of God before his eies and let vs geue thanks vnto God which hath giuen them vs beseechyng hym that they may be counted worthy to be of that flocke that shall stand on the right hand of the Maiestie of God when he shall iudge the world Amen Yet once againe I warne you that ye continue in feruent prayer as I sayd before then shall ye be sure y t God euen of his owne mercy according as he hath promysed will be an husband vnto you prouide better for you theÌ„ I was euer able to do yea he wil cause all men that feare him to pitie you to helpe you succour you in all your necessities so that if any will do you wrong he wil be adâ—enged on hym Moreouer I wish you to keepe company w t those Keeping of good comâ—any of whome yee may learne to come to a more perfect knowlege in God and I doubt not but God will prouide that such will bee glad to receiue you if you shall professe and go forward in his truth Finally and to make an end I desire you that ye take heed with whom ye couple your selfe See that he be a maÌ„ that feareth God Exhortation to take heede whoÌ„ shee maryeth that shee mary in the Lord. loueth his lawes and will walke in the same to the vttermost of hys power such a one as can be content to loue you to care for you Take heede he be no brawler no drunkard no wicked person not giuen to filthines no worldling no dicer nor carder In fine no filthy person but chuse you such a one as God may be glorified in both your liues And again on your part loue him serue him obey him in all godlines as long as God shall geue you life in this world Then shall ye both be sure to obtaine that kingdome which God the father hath prepared and Iesus Christ obtayned for you that neuer shall haue end where I trust to abide your comming Amen By your husband Tho. Haukes Ye heard before in the letter of Tho. Haukes written to his wyfe mention made concerning his eldest sonne to be sent to M. Throgmorton Now what he writeth hymselfe to the said M. Throgmorton touching the same matter by this his letter to the said party here vnder ensuyng may appeare ¶ A letter of Thomas Haukes to M. Clement Throgmorton An other letter of Thomas Haukes written to M. Clement Throgmorton GRace mercy and peace from God the father and from our Lord Iesus Christ be with you assist you in al your thoghts words and works that he in all things as most woorthy may be glorified and that the blessing of Abraham may be poured plenteously on you and all your posteritie Where as the loue of God hath mooued you to require my sonne to be brought vp before your eyes the selfe same loue hath also mooued me in like case to leaue hym in your hands as vnto a father in myne absence I shall require you in Gods behalf according to your promise that ye will see hym brought vp in the feare of the Lord and instructed in the knowledge of his holy word that he may thereby learne to leaue the euill and know the good and alwayes be pricked forward with fatherly instructions to folow my footsteps that as almighty God hath made me worthy through his speciall grace to worke his will in obedience he may learne to follow me his father in the like to gods honor and prayse And this I require you in Gods behalfe to fulfill or cause to be fulfilled as ye before the liuing God will make aunswer for the same I haue left for the child certaine bookes which shall be deliuered vnto you wherein his instruction and saluation lieth if he learne and practise the same And thus most humbly beseeching you once agayne to be as good vnto him as your promise was to me that is to be a father a wall of defence vnto hym in all troubles I leaue him in your hand through the Lord Iesu and desire him to blesse both him you according to his good promise all that good which ye shal do vnto him I shal most hartily desire the euerlasting God to recompence vnto you in hys kingdome where I hope to meete both him and you among all Gods elect To which God be all praise honor and glory Amen Yours and all mens in Christ Iesu Tho. Haukes ¶ The history of Thomas VVattes examined tried and burnt for the truth of the Gospell THomas Wattes of Billerica Iune 10. The stâ—â—y of Thomas Wattes Martyr within the county of Essex and of the Dioces of London was by his occupation a linnen Draper who before he was appreheÌ„ded had sold and made away his cloth in his shop and disposed his things being set in order to his wyfe and children gaue away much of his cloth vnto the poore Thomas Wattes disposeth his goodes before he should be apprehended For he looked always to be taken by gods aduersaries and his as shortly after came in deed to passe so that vpon the 26. day of April he was apprehended and brought before the L. Rich and other Commissioners at Chelmesford and theâ—e beyng accused for not commyng to the church was vpon the same examined before the L. Rich Henry Tyrel Sir Anthony Browne Edmund Tyrell Tho. Mildman Iohn Wiseman Rog. Appleton Rich. Weston Iustice Gaudy c. The summe and principall effect of which examination here vnder followeth briefly expressed ¶ The examination of Tho. VVattes before the Lord Rich and others WHen this Tho. Wattes came before the L. Rich and other the Iustices The examinatioÌ„ of Thomas Wattes before the Lord Rich and other the Queenes commissioners The wordes of the Lord Rich to Tho. Wattes whose names are specified in the letter followyng which they sent vnto the B. of London agaynst him at the sessions at Chelmesford the Lord Rich sayd these words or the lyke in effect vnto hym Wattes ye be brought hither as I vnderstand because of disobedience to the Kyng and Queens lawes Ye will not come to the Church ye will not heare Masse c. but haue your conuenticles a sort of you in corners contrary to the K. and Queenes proceedings Unto whiche hys words Wattes answered and sayd My L. if
limitted and appoynted vppon paine that euerye offender contrary to this Proclamation shal incurre the daunger and penalties contained in the sayde Statute and as they will auoide theyr Maiesties high indignation and displeasure and further answere at their vttermost pearils The powâ—â— of this world 〈…〉 Christ. And their Maiesties by this Proclamation geue full power and authoritie to all Byshops and Ordinaries and all Iustices of peace Maiors Sheriffes Bailiffes of Cities and Townes corporate and other head Officers wythin this Realme and the dominions thereof and expresly commaundeth and willeth the same and euery of them that they and euerye of them within their seuerall limites and iurisdictions shall in the default negligence of the sayde Subiectes after the sayde fifteene dayes expired enquire and searche out the sayde bookes wrytings and woorkes and for this purpose enter into the house or houses closets and secreate places of euery persone of what so euer degree beynge negligent in thys behalfe and suspected to keepe any such boke wryting or woorkes contrary to this Proclamation And that the sayde Iustices Maiors Sheriffes Bailiffes and other heade Officers aboue specified and euery of them wythin theyr sayde limites and iurisdictions fineding any of the sayde subiectes negligent and faultie in this behalfe shall commit euery such offender to Warde there to remaine without baile or mainprise till the same offender or offenders haue receiued such punishment as the sayde Statute doeth limite and appoynte in this behalfe Geuen vnder our Signes Manuel at oure Honour of Hampton Courte the thirteene day of Iune the first and second yeares of our raignes Imprinted by Iohn Cawood Anno. 1555. Articles to be enquired vppon by the wardones of euery companie touching seditious bookes especially touching the booke called A Warning for England 1 WHether they haue seene any of the forsaid bookes This 〈◊〉 called a warning England looke 〈◊〉 hereafter when 〈◊〉 come 〈◊〉 willing 〈◊〉 Inquiâ—â—tiâ—â— the 〈…〉 Articles be 〈◊〉 vpon 2 Whether they haue hearde of anye of the sayde bookes 3 Where they were and in what place they haue seene them 4 Whome they know to haue lately come from beyonde the sea especially from Zurik Strausbrough Frankford Wezel Emden and Disburge 5 Whome they knowe or vehemently suspect to be common cariers of letters or money thether from hence 6 That they bring to my Lord Maior all suche seditious bookes as they haue or shall haue found hereafter In this proclamation thou hast hearde Christian reader the profounde and learned Censure of the Catholike Churche of Englande what bookes they mislike and reiect as heretical schismatical and pernicious Against the which Catholicke censure of these learned fathers I haue not at this time to inferre neither doeth my laisure serue now to wryte Apologies in defence of these Authors here condemned Onely so much leaue it may please the reader to grauÌ„t me to set before him here a pair of balance where in to waigh the bookes on the one side condemned wyth y e bookes on the other side allowed to the end that we waying the one with the other may discern the better betwene them â—he bookes 〈…〉 the 〈◊〉 of 〈◊〉 Papists which part wayeth best with Gods holy trueth and true catholicke church against manifest idolatrie and palpable abomination And nowe therefore as they haue in this present proclamation geuen their condemnation vpon these bookes aboue recited so I desire thee to geue thy censure vpon their bookes by them allowed and vpon the matter in them contained and marke wel what good stuff it is The Primer 〈◊〉 forth in â— Maryes 〈…〉 Iohn 〈◊〉 And first to begin with the Primer in English for children after the vse of Salisburye Imprinted wyth Priueledge according vnto the Kinge and Queenes Maiesties letters paâ—entes in the raigne of Queene Mary Lette vs repeate and suruey some part of the said Primer for to expresse all it were too long beginning wyth the firste lesson of our Ladye in these wordes Holye Marye mother most pure of virgines all mother and daughter of the king celestiall So comfort vs in our desolation That by thy prayer and special meditation we enioy the reward of the heauenly raigne c. Conferre this with the Scriptures good reader and iudge vprightly whether this doctrine â—e tollerable in the Church or not It followeth more in the second Lesson Holy Mary of all godly the godliest Pray for vs of all holy the holiest That he our praiers accept may in good wise which of thee was borne and raigneth aboue the skies c. In the third lesson Thy sonne beseeche with humble intercession To purge vs cleane of our transgression That so being redeemed we may the place ascende Where thou dwellest with him world without ende The Uersicle Pray for the people entreat for the Clergie make enter cession for the deuout womankinde 〈◊〉 meditour beâ—wene God and men the man 〈◊〉 Christ. â—alse merite let al feele thy helpe that worthely solemnise thy memoriall c. An other Uersicle Holy Mother of God make thy petition that wee maye deserue Christes promission c. And in the Antheme after Benedictus thus it followeth We beseech thee of thy pitie to haue vs in remembraunce to make meanes for vs vnto Christ that we being supported by thy helpe may deserue to attaine the kingdome of heauen Furthermore in the Collect after it followeth Wrong mediation And graunte that through the gracious intercession of the virgine thy mother wee may be deliuered from this present heauinesse and haue the fruition of eternall gladnesse It followeth moreouer in the sayde Primer thus concerning the materiall Crosse. Idolatrye to the material Crosse. O God which haste ascended thy most holy Crosse and hast geuen light to the darkenesse of the world vouchsafe by the vertue of thy Crosse to illumine visite and comfort both our hearts and bodies c. Moreouer in the name of S. Iohn Baptiste thus it prayeth Let no man 〈◊〉 in any 〈…〉 c. 1. Cor. 3. O Lord defend vs alway through the continuall succours of S. Iohn Baptist. For the more fraile we be the more nede we haue to be relieued with necessary prayers c. In which wordes note good reader not only the absurditie of doctrine but also the stolidity of the reason For where their doctrine pretendeth that saint Iohn Baptiste should pray for vs 〈◊〉 is â—aule â—â—at is â—pollo but 〈◊〉 seruants 〈…〉 â—hom you â—â—leeue â—â— Cor. 3. here we pray to God for s. Iohn Baptist that he wil heare his praier praying for vs. It followeth furthermore in the name of Peter and Paul Heare vs mercifully and graunt that through the merites of them both we may obtaine the glory euerlasting c. And of S. Andrew So lette hym O Lorde be a continuall petitioner for vs to thee c. Of S. Laurence thus S. Laurence the Deacon did worke a good worke For by the
but scripture and yet were able to proue nothing by the Scripture Brad. The Sacrament of the Lordes table compared with baptisme in the scripture 1. Cor. 12. Be pacient you shall see that by the Scripture I will finde Baptisme the Lords supper coupled together Alph. No that canst thou neuer do Let me see a text of it Brad. Paule sayth That as we are Baptised into one bodye so were we potati in vno spiritu that is we haue dronk of one spirit meaning of the cup in the Lordes Supper Alphon. Paule hath no such wordes Brad. Yes that he hath Confes. I trow he hath not Brad. Geue me a Testament and I will shew you The Fryer proued a lyer in his owne testament So a Priest that sat by them gaue him his TestameÌ„t and he shewed them the playne text Then they looked one vpon an other In fiâ—e the Friers found this simple shift that Paule spake not of the Sacrament Brad. Well the texte is playne enough and there are of the fathers which do so vnderstand the place For Chrisostom doth expound it so Alphon. Alphonsus which had the Testament in his hand desirous to suppresse this foyle turned the leaues of y e book from leafe to leafe till he came to the place 1. Cor. 11. there he read how that he was guilty which made no difference of the Lordes body Brad. Yea but therewith he sayth He that eateth of the bread calling it bread still 1. Cor. 11. and that after consecration as ye call it as in the 10. to the Corinthians he saith The bread which we breake 1. Cor. 10. c. Alphon. Oh how ignoraunt are ye which know not that thinges after theyr conuersion doe reteine the same names which they had before Conuersion is mentioned in turning Moyses rod so is it not in the SacrameÌ„t as Moses rod and calling for a byble after he had found the place he began to triumph But Bradford cooled him quickely saying Brad. Syr there is mension made of the conuersioÌ„ as wel as that the same appeared to the sence But here ye can not finde it so Moyses rod was seene to be turned so is not the Sacrament Find me one word how the bread is coÌ„uerted I will then say ye bring some matter that maketh for you Alph. At these wordes the Frier was troubled at length he sayd how that Bradford hanged on his owne sence Brad. No that do I not for I will bring you forth the Fathers of the Church 800. yeares after Christ to confyrme this which I speake Alph. No you haue the Church agaynst you Brad. I haue not Christes Church agaynst me Alph. Yes that you haue What is the Church Brad. Christes wife the chayre and seat of verity Alph. Is she visible Brad. Yea that she is to then that will put on the spectacles of Gods word to looke on her The Church is visible but to them that haue spirituall eyes Alph. This Church hath defined the contrary and that I will proue by all the good Fathers from Christes AscensioÌ„ euen for 800. yeares at the least continually Brad. What will you so proue Transubstantiation Alph. Yea that the bread is turned into Christes body Brad. You speake more then you can do Alph. That do I not Brad. Then will I geue place Alph. Will you beleue Brad. Beliefe is Gods gift therfore can not I promise but I tell you that I will geue place and I hope I shal beleue his truth alwayes so good is he to me in Christ my sauior Alph. Here the Frier founde a great faulte with Bradford that he made no difference betwixte habitus The Papistes holde that the acte of beleuing is in mans power and actus as though actus which he called crudelity had bene in our power But this he let passe came agayne asking Bradford if he could proue it as he said whether he wuld geue place Brad. Yea that I will Then called he for paper pen inke to write and then sayd I what and if that I proue by the testimony of the Fathers that continually for viij hundreth yeres after Christ at the least they did beleue that the substance of bread doth remayne in the Sacrament what will you do Alph. I will geue place Brad. Then write you here that you will geue place if I so proue I will write that I wil geue place if you so proue because ye are the auncient ye shall haue the preheminence The Fryer refuseth to abide try all with Bradford Here the Frier fumed maruellously and sayde I came not to learne at thee Are not here witnesses meaning the two Priestes be not they sufficient But the man was so chafed that if Bradford had not passed ouer this matter of writing the Frier would haue fallen to playne scolding Confes. At the length the kinges Confessour asked Bradford what the second question was Brad. That wicked men receiue not Christes bodye in the Sacrament as S. Augustine speaketh of Iudas that hee receiued Panem Domini but not Panem Dominum Alph. S. Augustine sayth not so Brad. Yes that doth he The Fryâ—â— agayne pâ—â—â—ued a 〈◊〉 The Fryâ—â— depart in a heate from M. Bradford So they arose and talked no more of that matter Thus went they away without byddyng Bradford farewell A Priest After they were none one of the Priestes came willed Bradford not to be so obstinate Brad. Syr be not you so wauering in all the scripture can not you finde me non est panis Priest Yes that I can in fiue places Brad. Then I will eat your booke A priest 〈◊〉 to a foyle So the booke was opened but no place fouÌ„d and he went his way smiling God helpe vs. ¶ Talke betwene Mayster Bradford and Doctour Weston and others IT folowed after this vpoÌ„ the 21. of the moneth of march Conferencâ— betwene M Bradford D. Weston that by meanes of one of the Earle of Darbyes meÌ„ there came to the Counter to dyner one M. Collier once Warden of Manchester and the sayde seruaunt of the Earle of Darby of whom Mayster Bradford learned that Doctor Weston Deane of Westminster woulde be with him in the after noone about two of the clocke At dynner time when the sayd Warden did discommend king Edward went about to set forth the authority of the Pope which Bradford withstood defending the kinges fayth that it was Catholicke and that the authority of the bishop of Romes supremacy was vsurped The name of supreamâ— head is thâ—â— forerunner to Antichrist Gregor bringing forth the testimonye of Gregory which affirmeth the name of supreme head to be a title of the forerunner to Antichrist a woman prysoner was brought in wherupon the sayd Bradford tooke occasion to rise from the table and so weÌ„t to his prison chamber to beg of God grace and helpe therin continuing there still vntill he was
And I pray you make you it your selfe not worse If I can do you good I will hurt you I will not I am no Prince therefore I cannot promise you life except you will submit your selfe to the definition of the Church Brad. Syr so that you will define me your church that vnder it you bring not in a false Church you shall not see but that we shall soone be at a poynt West In good fayth M. Bradforde I see no good will be done therefore I will wish you as much good as I can and hereafter I will perchance come or send to you again and so he sent for M. Weale and departed Nowe after his departing came the keeper M. Claydon and Steuen Bech and they were very hote with master Bradford spake vnto him in such sort that he should not looke but to haue them vtter enemies vnto him notwithstanding the frendshippe they both had hytherto pretended God be with vs and what matter is it who be agaynst vs. Among diuers which came to Mayster Bradforde in Prison some to dispute and conferre some to geue counsell some to take comforte and some to visite him there was a certayne Gentlewomans seruaunt This Gentlewoman is yet aliue to whom M. Bradford 〈◊〉 a letter which hereafter followeth whiche Gentlewoman had bene cruelly afflicted and miserably handled by her father and mother and all her kindred in her fathers house for not comming to the Masse and like at length to haue bene pursued to death had not the Lorde deliuered her out of her fathers house beyng put from all that euer she had This Gentlewomans seruaunt therefore being sent to Maister Bradford with recommendations had this talke with him which I thought here not to ouerslyp ¶ A Colloquy betwene M. Bradford and a Gentlewomans seruaunt being sent to visite him in prison THis seruant or messenger of the foresayd GentlewomaÌ„ comming to M. Bradford Talke betweene Bradford and a certaine Gentlewomans seruant and taking him by the hand sayd God be thanked for you How do you Brad. Mayster Bradford answered Well I thanke God For as men in sayling which be neare to the shore or haueÌ„ where they would be would be nearer euen so the nearer I am to God the nearer I would be Seruant Sir I haue neuer sene you so strong healthsom of body as me thinke you be now God be thanked for it Brad. Why quoth he I haue geuen ouer all care study and onely doe I couet to bee talking with him whome I haue alwayes studyed to be withall Seru. Wel God hath done much for you since the time that I firâ—â— knew you and hath wrought wonderously in you to his glory Brad. Truth it is for he hath dealt fauourably with me in that he hath not punished me according to my sinnes but hath suffered me to liue that I might seeke repentance Seru. Truly we heare say there is a rod made so greuous out of the which I thinke no man shall plucke his head Brad. Well let all that be of Christes flocke arme theÌ„selues to suffer for I thinke verely God will not haue one of hys to escape vntouched if hee loue him let them seeke what meanes or wayes they can Seru. Weâ—l sir By this Frier he meaneth Alphonsus mentioned before there goeth a talke of a Fryer that shoulde preach before the king should tell him that he should be guilty of the innocent bloud that hath bene shed of late Brad. Uerely quoth Bradford I had a booke within these two dayes of his writing therein he sayth that it is not meâ—â— nor conuenient that the heretickes should liue therfore I haue maruell how that talke should rise for I haue heard of it also and I haue also talked with this Fryer he is named Fryer Fonse and with diuers other Alphonsus other wiâ—e called in the vulgare speache Fryer Fonse I prayse God they haue confirmed me for they haue nothing to say but that which is most vayne Seru. Syr Father Cardmaker hath him commended vnto you Brad. How doth he how doth he Seru. Well God be thanked Brad. I am very glad therof for in deed for my lord Chancellour did cast him in my teeth but as Dauid sayth God hath disappoynted him Seru. Forsooth Gods name be praysed he is very strong Brad. And I trust so are we What els our quarel is most iust therfore let vs not be afrayd Seru. My maystres hath her recommended vnto you Brad. How doth she Seru. Well God be praysed but she hath bene sorer afflicted with her owne father and mother then euer you were with your imprisonment and yet God hath preserued her I trust to his glory Brad. I pray you tell her I read this day a godly historye written by Basilius magnus A story of a faythfull wooman and Martyr in the primatiue Church called Iuled do Ex Basilio of a vertuous woman whiche was a widdow and was named Iuleddo She had great landes and many childreÌ„ and nigh her dwelled a Cormorant which for her vertuousnes godly lyuing had great indignitioÌ„ at her of very malice he took away her lands so that she was coÌ„strained to go to the law with him in conclusion the matter came to the triall before the Iudge who demaunded of this Tyrant why he wrongfully with held these lands froÌ„ this woman He made answere said he might so do for sayth he this womaÌ„ is disobedient to y e kings procedings for she wil in no wise worship his gods nor offer sacrifice vnto theÌ„ Then the Iudge hearing that sayd vnto her WomaÌ„ if this be true thou art not only like to loose thy land but also thy life vnles that thou worship our gods and do sacrifice vnto them This godly woman hearing that stept me forth to the Iudge sayd Is there no remedy but either to worship your false gods or els to loose my landes life then farewell sute farewell landes farewel childreÌ„ farewel frendes yea farewel life too and in respect of y e true honor of the euerliuing God farewell all And with that saying did the Iudge coÌ„mit her to pryson and afterward she suffred most cruel death and being brought to the place of execution she exhorted all womeÌ„ to be strong and constant For sayth she ye were redeemed with as deare a price as men For although ye were made of the rib of the man Example of Iuleddo Martyr yet be you also of his flesh so that also in the case triall of your fayth towards God ye ought to be as strong And thus dyed shee constantly not fearyng death I pray you tell your Maistresse of this history Seru. That shall I sir by Gods grace for she told me that shee was with you and M. Saunders and receiued your gentle counsell Brad. We neuer gaue her other counsell but the trueth in witnes therof we haue wil seale
miserationibus magnis congregabo te In momento indignationis obscondi faciem meam parumper â te in miserecordia sempiterna misertus sum tui di xit redemptor tuus dominus Nam istud erit mihi sicut aquae Noe. Vt enim iuraui ne porro aquae Noe pertransirent terram sic iuraui vt non irascar tibi non increpem te Montes enim comouebuntur colles contremiscent miserecordia autem mea non recedet à te foedus pacis meae non mouebitur dixit miserator tuus Dominus i. Feare not c. For a little while I haue forsaken thee but with great compassion will I gather thee For a moment in mine anger I hyd my face from thee for a little season but in euerlastyng mercy haue I had compassion on thee sayth the Lorde thy redeemer For this is vnto me as the waters of Noe. For as I haue sworne that the waters of Noe should no more goe ouer the earth so haue I sworne that I would not be angry w t thee nor rebuke thee For the mountaynes shal remoue and hilles shall fall downe but my mercye shall not departe from thee neyther shall the couenaunte of my peace fall awaye sayth the Lorde that hath compassion on thee But the scriptures are full of suche sweete places to them that will portare iram domini expectare salutem auxilium eius i. Beare the wrathe of the Lorde Math. â— and waye for his health and helpe As of all temptations this is the greatest that God hathe forgotten or will not helpe vs through the pykes as they say so of all seruices of God this liketh hym y e best to hope assuredly on him for hys helpe alwayes whiche is adiutor in tribulationibus i. An helper in tribulations 1. Cor. â—â— Psalm 1â— and doth more gloriously shew his power by suche as be weake and feele themselues so For quo infirmiores sumus eo sumus in illo robustiores Sic oculi domini i. The weaker we are the more stronge we are in hym Thus the eyes of the Lord be on them that tremble and feare Voluntatem eorum faciet i. hee will accomplishe their desire he is with them in their trouble hee will deliuer them Antequam clamauerint exaudit eos i. before they cry he heareth them as all the scriptures teach vs. To the reading whereof and hartye prayer I hartily commend you beseechyng almighty God that of his eternall mercies hee woulde make perfecte the good hee hathe begunne in you and strengthen you to the ende that you might haue no lesse hope but much more of hys helpe to your comforte nowe agaynst your enemies then already he hathe geuen you agaynst N. for not subscrybing to the kinges will Be certayne be certayne good M. Hales that all the heares of your head your deare father hath numbred so that one of them shall not pearishe your name is written in the booke of lyfe Therefore vpon God cast all your care whiche will comforte you with his eternall consolations and make you able to goe through the fire if neede bee whiche is nothing to be compared to the fire where into our enemies shall fall and lye for euer from the whiche the Lorde deliuer vs though it be through temporall fire which must be construed according to the ende and profite that commeth after it so shall it then not muche deare vs to suffer it for our mayster Christes cause the whiche the Lord graunt for his mercies sake Amen From the kings Bench. Your humble Iohn Bradford ⧠To my very friend in the Lord Doctor Hyll Phisition THe God of mercy and father of all comforte at this present and for euer engraffe in your harte the sense of his mercy in Christ â—etter to 〈◊〉 Hill 〈◊〉 and for the continuaunce of hys consolation whiche cannnot but enable you to carrye wyth ioye whatsoeuer crosse he shall lay vpon you Amen Hetherto I coulde haue no suche libertye as to wryte vnto you as I thynke you knowe but nowe in that throughe Gods prouidence I haue no suche restraynte I cannot but somthing write as well to purge me of this suspicion of vnthankfulnes towardes you as also to signifie my carefulnes for you in these perilous dayes least you should waxe colde in Gods cause whiche God forbid or suffer the light of the Lord once kindled in your harte to be quenched and so become as you were before after the example of the worlde and of many othere whiche woulde haue bene accompted otherwise in our dayes and yet still beguile themselues still would be so accompted although by their outward lyfe they declare the contrary in that they thinke it inough to keepe the harte pure notwythstandynge that the outward man doth curry fauour In whiche doyng as they deny God to be ielous and therefore requireth the whole man as well body as soule being bothe create as to immortalitie and societye wyth hym so redeemed by the bloud of Iesus Christ and now sanctified by the holy spirite to be the temple of GOD and member of hys sonne as I say by their parting stake to geue God the harte â—â—rting 〈◊〉 bâ—â—wene God and the world 〈◊〉 with 〈◊〉 church and the world the body they deny God to be ielous for els they woulde geue hym both as the wyfe would doe to her husband whether he be ielous or noe if shee bee honest so they playe the dissemblers with the Churche of GOD by theyr facte offendyng the godlye whome eyther they prouoke to fall wyth them or make more carelesse and consciencelesse if they be fallen and occasionyng the wicked and obstinate to tryumphe against God and the more vehemently to prosecute theyr malyce agaynst suche as will not defile themselues in bodye or soule with the Romyshe ragges now reuiued amongest vs. Because of thys I meane least you my deare Mayster and brother in the Lorde shoulde doe as many of our Gospellers doe for feare of man whose breathe is in hys nostrels and hathe power but of the body Gospell 〈◊〉 â—say 2. not fearyng the Lord which hath power both of soule and body and that not onely temporallye but also eternally I could not but write something vnto you aswell because duety deserueth it for many benefites I haue receiued of God by your handes for the whiche hee rewarde you for I cannot as also because charitie and loue compelleth me not that I thinke you haue anye neede for as I may rather learne of you so I doubt not but you haue hetherto kept your selfe vpright from haltyng but that I might both quyet my conscience callyng vppon me hereabout â— Hill M. â—radfordes â—hisition Maiâ—eâ—s Sortes of â—biectes Wayes Kingâ—â—mes and signifie vnto you by some thynge my carefulnes for your soule as payneful and often you haue done for my body Therefore I praye you call to minde that there bee but two maysters two kindes of
this binedeth hym as Dauid in Christes person witnesseth Our Fathers hoped in thee and thou deliueredst them c. Psal. 22. yet by coÌ„iectures I coulde not but suppose thoughe not so certainely the time of your suffering and probation to be at hande For now is the power of darknes fully come vpon this realme most iustly for oâ—r sinnes and abusing the light lent vs of the Lorde to the setting foorthe of oure selues more then of Gods glory y t as wel we might be brought into the better knowledge of our euils and so heartily repeÌ„t which God graunt vs to doe as also we might haue more feeling and sense of our sweete sauiour Iesus Christ by the humbling and deiecting of vs thereby to make vs as more desirous of him so him more sweet and pleasant vnto vs the which thing the good spirite of God woorke sensibly in all oure hearts for Gods holy names sake For this cause I thoughte it my duetie beynge nowe where I haue some libertye to write the Lord be praised and hearing of you as I heare to doe that which I should haue done if I had heard nothing at all that is to desire you to be of good cheare and comfort in the Lord although in the worlde you see cause rather to the contrarye and to goe on forewardes in the way of God whereinto you are entred considering that the same cannot but so much more and more waxe strait to the outward man by howe muche you drawe nearer to the ende of it Euen as in the trauaile of a woman The nearer we come to our iourneyes end trauayling to heauen the strayter is the way the nearer shee draweth to her deliuerie the more her paines encrease so it goeth with vs in y e Lordes way the nearer we drawe to our deliueraunce by death to eternall felicitie Example whereof we haue I will not say in the holy Prophetes and Apostles of God which when they were young girded them selues and went in manner whether they would Example of the trauell of a woman Iohn 21. but when they waxed olde they went girded of others whither they would not concerning y e outward man but rather and moste liuely in our Sauiour Iesus Christ whose life way was much more painfull to hym towardes the ende then it was at the beginning And no marueyle Example of Christ and his Apostles for Satan cane something abide a man to begin wel set forewards but rather then he should go on to the ende he wil vomite his gorge and cast flouds to ouerflow him before he wil suffer that to come to passe Therefore as we should not be dismaide nowe at thys world The malice of the deuill no new thing as though some strange thyng were happened vnto vs in that it is but as it was wont to be to the godly in that the Deuill declareth him selfe after his olde woont in that we haue professed no lesse but to forsake the world and the deuil as Gods very enemie in that we learned no lesse at the first when we came to Gods schole then to deny our selues and take vp our crosse and folow our master which leadeth vs none other way then he him selfe hath gone before vs as I say we should not be dismaid so we should with patience and ioy go forewards if we set before vs as present the time to come like as the wife in her trauaile doeth the deliuerance of her child and as the saints of God did but especially our sauiour and paterne Iesus Christe for the Apostle sayeth Heb. 12. He set before him the ioye and glorye to come and therfore contemned the shame sorow of the crosse so if we did we shoulde finde at the length as they founde For whome would it greeue which hath a long iourney to go to go through a peece of foule way if he knewe that after that the way should be moste pleasaunt yea the iourney shoulde be ended Godly counsell stirring vs to the contempt of this transitory lyfe and he at his resting place most happie Who wiil be afeard or lothe to leaue a litle pelfe for a little time if he knewe he should shortly after receiue most plentifull riches Who will be vnwilling for a little while to forsake his wife children or frends c. when he knoweth he shall shortly after be associated vnto them inseparably euen after his owne hearts desire Who wil be sory to forsake this life which can not but be moste certaine of eternall life Who loueth the shadowe better then the bodye Who can loue this life but they that regarde not the life to come Who can desire the drosse of this worlde but such as be ignoraunt of the treasures of the euerlasting ioy in heauen Mathew 19. I meane who is afeard to die but suche as hope not to liue eternally Christ hath promised pleasures richesse ioye 1. Peter 2. felicitie and all good things to them that for hys sake lose any thing or suffer any sorrowe And is he not true Howe can hee but be true for guile was neuer founde in his mouth Alas then why are we so slacke and slow yea harde of heart to beleue him promising vs thus plentifully eternal blisfulnes and are so ready to beleue the worlde promising vs many things and paying vs nothing If we will currie fauour nowe and halâ—e on bothe partes then it promiseth vs peace The flatteâ—ing promises of this world ill fauoâ—â—â—ly performed quietnesse and many thinges els But howe doeth it pay this geare or if it pay it with what quietnesse of conscience Or if so howe long I pray you Doe not we see before our eyes men to die shamefully I meane as Rebelles and other malefactours which refuse to dye for Gods cause What way is so sure a way to heauen as to suffer in Christes cause If there be anye waye on horsebacke to heauen surely this is the way By manye troubles sayeth the Apostle wee must enter into heauen Actes 14. All that will liue godly in Christ Iesu must suffer persecution For the world can not loue them that are of God 2. Timothy 3. the deuill can not loue hys ennemies the worlde will loue none but hys owne you are Christes therefore looke for no loue heere Should we looke for fire to quenche our thirste And as soone shall Gods true seruants finde peace and fauour in Antichrists regiment Therfore my dearly beloued be stout in the Lorde and in the power of his might Put on you his armour stande in the libertie of Christe which you haue learned reioyce that you may be counted woorthy to suffer any thyng for Gods cause to all men thys is not geuen Your rewarde is great in heauen though in earth you find nothing The iourney is almost past you are almost in the hauen halt on a pace I beseeche you and merily hoâ—se vp your sailes To 〈◊〉 the 〈◊〉
with coâ—â—rage Cast you selues on Christ who careth for you Kepe company with him now stil to the ende he is faithfull and wil neuer leaue you nor tempt you further then hee will make you able to beare yea in the middest of the temptation hee will make an outscape Nowe pray vnto him heartely be thankefull of his indignation reioyce in hope of the health you shall receiue and be mindefull of vs whych are in the vawarde and by Gods grace trust in Christ to be made able to breake the Ise before you that you followynge may finde the way more easie God graunte it may so be Amen Amen Out of prison by your brother in Christ Iohn Bradford To Maistresse Wilkenson ALmighty God our most louing father increase in your heart my good mother deare maistresse in the Lord his true knowledge and loue in Christe A letter M. Bradfâ—â—â— to 〈◊〉 Wilkinsâ—â— to y e encouraging and comforting of your faith in these stormy dayes as necessary vnto vs so profitable if we perâ—iste vnto the ende which thing God graunt to vs. Amen My righte dearely beloued I knowe not what other thing to wryte vnto you then to desire you to be thankfull vnto the Lord in that amongst thee not many of your calling and state it pleaseth him to geue you his rare blessing I meane to keepe you from all the filthe wherewyth onâ—e Countrey is horribly defiled Thys blessing assuredly is rare as you see But nowe if he shall blesse you with an other blessing which is more rare I meane to cal you foorth as a Martyr and a witnesse against this filth I hope you will become double thankefull For a greater token commonly we haue not to iudge of our election and saluation next to Christe and faith in him then the crosse especiallye when it is so glorious as on this sorte to suffer any thing The 〈◊〉 a great of Electâ—â—â— but chiefly losse of this life which in deede is neuer founde til it be so lost except the graine of wheate fall and be dead it remaineth fruitlesse You know how that he which was rapt into the third heauen and did knowe what he wrote doeth say That as the corne liueth not except it be dead and cast into the earth 1. Cor. â—â— so truely oure bodies And therefore the crosse shoulde so little feare vs that euen death it selfe shoulde altogether be desired of vs as the Tailour which putteth off oure ragges and araieth vs with the Royall Roabes of immortalitie incorruption and glory Great shame it shoulde be for vs â—om 8. that all the whole creatures of God shoulde desire yea grone in their kinde for our libertie and wee our selues to loath it as doubtlesse we doe if for the crosse yea for death it selfe we with ioy swallow not vp all sorrow that might let vs from following the Lordes calling and obtaining the Lordes prouidence whereby doubtles all crosses and death it selfe doth come and not by hap or chance In consideration whereof right deare Mother that this prouidence stretcheth it selfe so vnto vs and for vs that eueÌ„ the hair of our heads are numbred with God not one of them to fall to our hurte surely we declare our selues very faint in faith if we receiue not such comfort that we can willingly offer our selues to the Lord and cast our whole care vpon his backe honouring him with this honour that he is and euer will be carefull for vs and all we haue as for hys deare children Be therfore of good cheare euen in the middest of these miseries be thankful to the Lord and prepare your selfe for a further triall which if God sende you as I hope so do you beleeue that God therein wil help comfort you and make you able to bear whatsoeuer shall happen And thus much hauing this oportunitie I thoughte good to wryte praying God our father to recompence into your bosome all the good that euer you haue done to mee especially and to many others both in this time of trouble and alwaies heeretofore Your owne in the Lord Iohn Bradford An other letter wrytten to certaine godly persons encouraging them to prepare them selues with pacience to the crosse GRatious God and moste mercifull Father for Iesus Christes sake thy dearely beloued sonne graunte vs thy mercy grace wisedome and holy spirite to counsaile comforte and guide vs in al our cogitations woordes and woorkes to thy glorye and our euerlasting ioy and peace for euer Amen In my last letter you might perceiue my coniecturing to be no lesse towards you then now I haue learned But my dearely beloued I haue learned none other thyng then before I haue told you would come to passe if ye cast not away that which ye haue learned I do appeale to both your consciences whether herein I speake trueth as well of my telling though not so often as I might and should God forgeue mee as also of your learning Nowe God will trie you to make others to learne by you that whych ye haue learned by others and by them which suffred thys day ye might learne if already yee had not learned that life and honour is not to be set by more then Gods commandement They in no poynt for all y t euer their ghostly fathers could do hauing doctour Death to take their part would consent or seeme to consent to the popish masse and papisticall God otherwise then in y e daies of our late king they had receiued And this their faith they haue confessed with their deathes to their great glorye and all our comfortes if we follow them but to our confusion if we starre backe from the same Wherfore I beseeche you to consider it as well to praise God for them as to goe the same way with them if God so will Consider not the things of this life whyche is a verye prison to all Gods children but the things of euerlasting life which is our very home But to the beholding of thys geare â—â—ample of 〈…〉 goe with 〈…〉 ye must open the eyes of your mind of faith I shuld haue sayde as Moses did which set more by trouble wyth Gods people then by the riches of Egypt and Pharaos Court Your house home and goodes yea life and all that euer yee haue God hath geuen you as loue tokens to admonish you of his loue to win your loue to him againe Nowe will he trie your loue whether ye set more by hym then by his tokens or no. If ye for his tokeÌ„s sake that is for your home house goods yea life will goe w t the world least ye should loose them then be assured your loue as hee can not but espie it to be a strumpets loue â— strumpet 〈◊〉 more her 〈◊〉 then by â—ouer so will he cast it away with the world Remember that he which will saue his life shall loose it if Christ be true but he which aduentureth yea
looseth his life for the Gospels sake the same shal be sure to finde it eternally Do not ye knowe that the way to saluation is not the broade way which manye run in but the straight way which fewe now walke in Before persecution came men might partly haue stand in a doubt by the outward estate of the world with vs although by Gods woorde it was plaine whether was the high way king Edâ—â—rdâ— tyme 〈◊〉 high 〈◊〉 could 〈◊〉 be knoâ—en for there was as many that pretended the gospell as poperie but nowe the sunne is risen the winde bloweth so that the corne which hathe not taken fast roote can not nor will not abide and therefore easily yee may see the straight way by the smal number that passeth thorowe it Who will now aduenture their goods and life for Christes sake whiche yet gaue his life for our sakes Wee are now become Gergesites 〈◊〉 8. â—â—â—gesites 〈◊〉 more by 〈…〉 that would rather loose Christe then our Porkets A faithfull wife is neuer tried so to be but when shee reiecteth and withstandeth woers A faithfull Christian is then founde so to be when hys faith is assaulted If wee be not able I meane if wee will not forsake this world for Gods glory and Gospels sake trow ye that God will make vs able or geue vs a will to forsake it for natures sake Die ye must once and leaue al ye haue God knoweth how soone and when will ye or will ye not and seeing perforce ye must do this will ye not willingly now doe it for Gods sake If ye goe to Masse and do as the most part doeth then may ye liue at rest quietly but if ye deny to goe to it then shall ye goe to prison lose your goodes leaue your children comfortles yea lose your life also But my dearly beloued open the eyes of your faith see how short a thing this life is euen a very shadow and smoke Againe see how intollerable the punishment of hel fire is and that endles Last of all looke on the ioyes incompreheÌ„sible which God hath prepared for all them worlde without ende which loose eyther landes or goodes for his names sake And then doe ye reason thus If we goe to Masse the greatest enemie that Christe hath though for a little time we shall liue in quiet and leaue to our children that they may liue heereafter yet shall we displease God fall into his handes which is horrible to hypocrites and be in wonderful hazarde of falling from eternal ioy into eternal misery first of soul and then of body with the Deuil and all Idolaters Againe we shall wante peace of conscience which surmounteth all the riches of the world and for our children who knoweth whether God will visite our Idolatrie on them in this life yea our house and goods are in danger of loosing as our liues be through many casualties when God is angry with vs he can send alwaies when he will one meane or an other to take all from vs for our sinnes and to cast vs into care for our owne sakes which wil not come into some litle trouble for his sake On this sort reason with your selues and then doubtlesse God will worke otherwise with you and in you then ye are ware of Where nowe ye thinke your selues vnable to abide persecutioÌ„ be most assured if so be ye purpose not to forsake God that God will make you so able to beare his Crosse that therein you shall reioyce Faithful is God 1. Cor. 10. God will geue ability not 〈◊〉 to beare his Crosse but alâ—o to reioyce in bearing sayth Paul which wil not tempt you further then he wil make you able to beare yea hee will geue you an outscape in the Crosse which shal be to your comfort Thinke howe great a benefite it is if God will vouche you worthy thys honour to suffer losse of any thing for his sake He myghte iustly cast most greeuous plagues vpon you and yet now he will correct you with that rod wherby you shal be made like to his Christe that for euer ye may raigne wyth him Suffer your selues therfore now to be made like to Christ for els yee shall neuer be made like vnto him The Deuill woulde gladly haue you nowe to ouerthrowe that which godly ye haue of long time professed Oh howe woulde he triumph if he could winne his purpose Oh howe would the Papistes triumph against Gods gospell in you Oh howe would you confirme them in their wicked Poperie Oh how would the poore children of God be discomforted if now ye should go to masse and other idolatrous seruice and doe as the world doth Hath God deliuered you from y e Sweate to serue hym so Hath God myraculously restored you to healthe from your greeuous Agewes for suche a purpose Hath God geuen you such blessings in this world and good things al the daies of your life hitherto and nowe of equitie will ye not receiue at his hands and for his sake some euill God forbid I hope better of you Use prayer and cast your care vpon God commit your children into his hands geue to God your goods bodies and liues as he hath geuen them or rather sent them vnto you Say wyth Iob God hathe geuen and God hathe taken away hys name be praised for euer Caste your care vppon hym I saye for hee is carefull for you A great blessing of God to suffer for his sake and take it amongest the greatest blessings of God to suffer for his sake I trust he hath kept you hitherto to that ende And I beseeche thee O mercifull Father for Iesus Christes sake that thou wouldest be mercifull vnto vs comforte vs wyth thy grace and strengthen vs in thy trueth that in heart we may beleeue and in tongue boldly confesse thy Gospell to thy glorye and our eternall saluation Amen Pray for me and I by Gods grace will doe the same for you Iohn Bradford An admonition to certaine professours of the Gospell to beware they fall not from it in consenting to the Romish religion by the example of other halting and double faced Gospellers THe peace of Christe whiche is the true effecte of Gods Gospell beleued my dearly beloued be more and more plentifully perceiued of you An other letter or admonition of M. Bradford to certayne godly professors of Gods truth through the grace of our dere father by the mighty working of the holy spirite our comforter Amen Thoughe I haue many lettes presently to hinder mee from wryting vnto you yet being desired I could not but something signifie my ready good will in this behalfe so much as I may when I can not so much as I would You heare and see howe Sathan bestirreth hym raging as a roaring Lyon to deuoure vs. You see and feele partly what stormes he hath raised vp to drowne the poore Boate of Christe I meane hys Churche You see howe terribly
geue vs a bishop But they obtrude vnto vs a butcher rather or a bitesheepe then a Bishop They brag of Peters succession of Christes vicare this is alwayes in theyr mouth But alas how can we call hym Christes Vicare that resisteth Christ oppugneth his veritie persecuteth hys people and lyke a Prelate preferreth himselfe aboue God and man How or wherein doth the Pope and Christ agree How supplieth hee Peters ministery that boasteth of hys succession Therfore to beginne withall which I will vse presently for a conclusion The Bishop of Rome seemeth in deede rather a Butcher then a Bishop if the Papists will haue the B. of Rome supreme head of the Churche of Christ in earth they must afore they attayne this gâ—ue vs a Bishop in deed and not in name For whosoeuer he be that will make this the bond of vnitie whatsoeuer the Bishop of Rome be surely this must needes folow that they do nothyng els but teach a most wicked defection and departing from Christ. But of this if God lend me lyfe I purpose to speake more at large hereafter Now will I betake your Ladyship vnto the tuition of God our father and Christ our onely head pastour keeper to whom see that you cleaue by true fayth which dependeth onely vpon the word of God which if you doe follow as a lanterne to your feete and a light to your steps you shall theÌ„ auoyd darkenes and the daungerous deepes whereinto the Papists are fallen by the iust iudgement of God and seeke to bryng vs into the same dungeon with them that the blynd following the blind they both mayfall into the ditch out of the which God deliuer them accordyng to hys good will and preserue vs for his names sake that we beyng in his lyght may continue therein and walke in it whilest it is day so shall the night neuer ouerpresse vs wee goyng from lyght to lyght from vertue to vertue from fayth to fayth from glory to glory by the gouernaunce of Gods good spirite which God our father geue vnto vs all for euer and euer Amen Your brother in bondes for the testimonye of Iesus Christ Ioh. Bradford Here followeth another letter of M. Bradford to one Richard Hopkins shiriffe sometimes of Couentry He wrote also an other fruitefull letter to this Richard Hopkins which you may read in the booke of letters of the Martyrs yet beyng as I heare say alyue This Hopkins whom M. Bradford commendeth so much in this letter duryng the tyme of his shiriâ—ealtie was detected and accused by certaine malignant aduersaries of matter pertaing to religion What matter it was I am not yet certainly informed vnles it were for sending and lendyng vnto a theefe being then in prison ready to be hanged a certain English booke of scripture for his spirituall comfort Whereupon or els vpon some such like matter he being maliciously accused was sent for and committed to the Fleete and there endured a sufficient tyme not wythout great perill of lyfe Notwithstandyng the sayd Hopkins beyng at length deliuered out of prison followyng thys counsaile of M. Bradford and mindyng to keepe his conscience pure from Idolatry was driuen with his wife and 8. yong children to auoyde the realme and so leauyng all other worldly respects with his great losse and dammage went into high Germany where he contiued in the Citie of Basill till the death of Queene Mary being like a good Tobias to his power a frendly helper and a comfortable relieuer of other Englishe exiles there about him Gods holy blessing so working with hym therefore that in those far countries neither he fell in any great decay neither any one of all his houshold during all that tyme there miscaried but so many as he brought out so many he recaried home againe yea that with aduantage and gods pleÌ„ty withall vpon him Now the letter written to this Richard Hopkins by M. Bradford is this ¶ A Letter to Maister Richard Hopkins then Shiriffe of Couentry and prisoner in the Fleete for the faythfull and constant confessing of Gods holy Gospell DEarely beloued in the Lord I wish vnto you as vnto myne owne brother yea as to myne owne hart roote A letter of M. Bradford to Richard Hopkins prisoner the same tyme for his conscience Gods mercy the feelyng of the same plentifully in Christ our sweete sauiour who gaue himselfe a raunsome for our sinnes and price for our redemption praysed therefore bee his holy name for euer and euer Amen I will not go about to excuse my selfe for not sendyng vnto you hetherto suffring for the Lordes sake as you do to the comfort of mee and of all that loue you in the truth but rather accuse my selfe both before God and you desiring you of forgiuenesse and with me to pray to God for pardon of this my vnkind forgetting you and al other my sinnes which I beseech the Lord in his mercy to do away for his Christes sake Amen Now to make amends to you ward I would be glad if I could but because I cannot I shall hartily desire you to accept that will and this which I shal now write vnto you there after I meane after my will and not after the deed to accept and take it At this present my deare hart in the Lord you are in a blessed state although it seem otherwise to you or rather vnto your olde Adam the which I dare now be so bold as to discerne from you because you would haue him not onely discerned but also vtterly destroyed For if God be true then is his word true Nowe his worde pronounceth of your state that it is happy therefore it must needes bee so To prooue this I thinke it need not for you know that the holy ghost saith That they are happy which suffer for righteousnes sake and that Gods glory and spirit resteth on them which suffer for conscieÌ„ce to God Now this you cannot but know that this your suffering is for righteousnesse sake and for conscience to Godwards for els you might be out of trouble eueÌ„ out of hand I know in very deed that you haue felt and do feele your vnthankfulnesse to God and other sinnes to witnes to you that you haue deserued this prisonment and lacke of libertie Martyrs persecuted not for their sinnes but for Christ onely the Gospell betwixt God and your selfe and I would you so would confesse vnto God in your prayers with petition for pardon and thanks geuing for his correctyng you here But you know that the Magistrates doe not persecute in you your sinnes your vnthankfulnesse c. But they persecute in you Christ hymselfe his righteousnesse his veritie and therefore happy be you that haue founde such fauor with God your father as to accompt you worthy to suffer for his sake in the sight of man surely you shall reioyce therfore one day with a ioy vnspeakeable in the sight of man also You may thinke
your selfe borne in a blessed time that haue found this grace with God to be a vessell of honour to suffer with his Saints yea with his sonne My beloued God hath not done so with many The Apostle saith Not many noble 1. Cor. 1. not many riche not many wise in the world hath the Lord God chosen Oh then what cause haue you to reioyce that amongst the not many he hath chosen you to be one For that cause hath God placed you in your office that therefore ye might the more see his speciall dignation and loue towards you It had not bene so great a thyng for M. Hopkins to haue suffred as M. Hopkins as it is for M. Hopkins also to suffer as M. Shiriffe Oh happy day that you were made shiriffe by the which as God in this world would promote you to a more honourable degree so by suffering in this roome he hath exalted you in heauen and in the sight of his church children to a much more excellent glory When was it read that a shiriffe of a citie hath suffred for the Lordes sake Where read we of any Shiriffe that hath bene cast in prison for conscience to Godward How could God haue delt more louingly w t you then herein he hath done To the end of the worlde it shall be written for a memoriall to your prayse that Rich. Hopkins shiriffe of Couentry for conscience to do his office before God was cast in the Fleete and there kept prisoner a long tyme. Happy twise happy are you if herefore you may geue your life Neuer could you haue attayned to this promotion on this sort out of that office How do you preach now not onely to all men but specially to magistrates in this realme Who would euer haue thoght that you should haue bene the first magistrate that for christes sake should haue lost any thing R. Hopkins the first Magistrate that suffered for his conscience As I sayd before therfore I say againe that your state is happy Good brother before God I write the truth vnto you my conscience bearing me witnes that you are in a most happy state with the Lord and before his sight Be thankfull therefore reioyce in your trouble pray for pacience perseuere to the ende let pacieÌ„ce haue her perfect worke Iacob 1. If you want this wisedome and power aske it of God who will geue it to you in his good tyme. Hope still in him yea if he should slay you yet trust in hym wyth Iob and you shall perceiue that the ende will be to finde him mercyfull full of compassion for he will not breake promise with you which hitherto did neuer so with any He is with you in trouble he heareth you callyng vppon hym yea before you cal your desires are not only known but accepted through Christ. If now and then he hide hys face from you it is but to prouoke your appetite to make you the more to long for him This is most true He is a comming and will come he will not be long But if for a tyme he seeme to tary yet stand you still and you shall see the wonderfull workes of the Lord. Oh beloued wherefore should you be heauy Is not Christ Emanuell God with vs Shall you not find that as he is true in saying In the world you shall haue trouble 1. Cor. 1. so is he in saying In mee you shall haue comfort He doth not sweare only that trouble will come but with all he sweareth that comfort shall ensue And what comfort such a comfort as the eye hath not seene the eare hath not heard nor the hart of man can conceiue Oh great comfort who shall haue this Forsooth they that suffer for the Lord. And are not you one of them Yea verily are you Then as I said happy happy and happy againe are you my dearely beloued in the Lord. You now suffer with the Lord surely you shall bee glorified with him Call vpon God therfore in your trouble and he will heare you yea deliuer you in such sort as most shall make both to his your glory also And in this calling I hartily pray you to pray for me your fellow in affliction Now we be both going in the high way to heauen for by many afflictioÌ„s must we enter in thether whether God bring vs for his mercies sake Amen Amen Your fellow in affliction Iohn Bradford ¶ To my good Sister Maistresse Elizabeth Browne GOod sister God our Father make perfect the good hee hath begun in you vnto the end A lette◠〈◊〉 M Bradâ—â—â—â— to Mistâ—â—â— Browâ—â— now 〈◊〉 Mistres Rushbrough I am afrayde to write vnto you because you so ouercharge your selfe at all tymes euen when so euer I doe but send to you commendations I would bee more bold on you then many others and therfore you might suspend so great tokens til I should write vnto you of my need which thyng doubtlesse I would do if it vrged me Deare sister I see your vnfained loue to me wardes in God and haue done of long time the which I do recompence with the like and will do by gods grace so long as I liue therefore I hope not to forget you but in my poore prayers to haue you in remembraunce as I hope you haue me 2. Tim. â— Otherwyse I can do you no seruice except it bee now and then by my writyng to let you from better exercise where yet the end of my writyng is to excite and stir vp your hart more earnestly to go on forwards in your well begon enterprise For you know none shal be crowned but such as striue lawfully none receiueth the gleue but those that runne to the appointed marke Heb. 10. None shall be saued but such as persist and continue to the very end Therfore deare Sister remember that we haue neede of patience that when we haue done the good will of God wee may receiue the promise Patience and perseueraunce bee the proper notes whereby Gods children are knowne from counterfaites They that perseuere not were alwayes but hypocrites Many make godly beginnings yea their progresse seemeth meruailous but yet after in the end they fayle These were neuer of vs sayâ—h S. Iohn for if they had bene of vs they would haue continued vnto the very end Go to now therfore myne own beloued in the Lord Wholsome lessons of lyfe as you haue well begun and well gone forward so well persist and happily end and then all is yours Though this be sharpe and sower yet it is not tedious or long Do all that euer you doe simply for God and as to God so shall neuer vnkyndnesse nor any other thyng make you to leaue of from well doyng so long as you may do well Accustome your selfe now to see God continually that he may be all in all vnto you In good thyngs behold his mercy and apply it vnto your selfe In euill thyngs
word being proper to y e new man The part pâ—operly pertaining to the old man is the lawe the part properly pertaining to the new man is the Gospell The lawe is a doctrine whych commaundeth and forbiddeth requiring doing and auoiding Under it therefore are contained all preceptes threatnings promises vppon conditions of our doing and auoiding c. The Gospell is a doctrine which alwayes offereâ—h and geueth requiryng on our behalfe not as of worthinesse or as a cause What 〈◊〉 law 〈◊〉 but as a certificate vnto vs and therefore vnder it are contained al the free and sweete promises of God as I am the Lorde thy God c. In those that bee of yeares of discretion it requyreth faith not as a cause but as an instrument wherby we our selues may be certaine of our good husbande Christ and of hys glory and therefore when the conscience feeleth it selâ—e disquieted for feare of Gods iudgement against sinne What 〈◊〉 Gospelâ— The 〈…〉 and 〈◊〉 down 〈◊〉 the 〈◊〉 of Godâ— iudgemeâ—â— agaynst sinne 〈◊〉 not 〈◊〉 vpon the law 〈◊〉 to the 〈◊〉 for 〈…〉 comfoâ—â— Iohn â— To the 〈…〉 and peace 〈◊〉 God the law 〈◊〉 onely to keepe 〈◊〉 the olde man Num. 25. she may in no wise looke vpon the doctrine pertaining to the olde man but on the doctrine onely that pertaineth to the new man in it not looking for that which it requireth that is faith because we neuer beleeue as we shoulde but onely on it which it offereth and whych it geueth that is on Gods grace and eternall mercye and peace in Christe So shall she be in quiet when she looketh for it altogether oute of her selfe in Gods mercy in Christ Iesu in whose lappe if shee lay her head wyth S. Iohn then is she happy and shall finde quietnesse in deede When shee feeleth her selfe quiet then in Gods name let her looke on the lawe and vppon suche things as it requireth thereby to bridle and keepe downe the olde Adam to slaye that Goliath from whom she must needes keepe the sweete promises beyng the bed wherein her spouse and she meete and lie together For as the wife will keepe her bed onely for her husbande although in other things she is contented to haue fellowshippe wyth others as to speake sitte eate drinke goe c. so our consciences which are Christes wiues must needes keepe the bed that is Gods sweete promises alonely for our selues and oure husbande there to meete together to embrace and laugh together and to be ioyfull together If sinne the lawe the Deuill or any thing would creepe into the bedde and lye there then complaine to thy husbande Christe and foorthwyth thou shalt see him play Phinees part Thus my dearely beloued I haue geuen you in few woordes a summe of all the Diuinitie whyche a Christian conscience can not want A letter wrytten to his Mother as a farewell when he thought he should haue suffered shortly after THe Lord of life and sauiour of the world Iesus Christe An other letter oâ— leaue 〈◊〉 to his moâ—ther supâ—posing 〈◊〉 he 〈◊〉 haue 〈…〉 blesse you and comfort you my good and deare mother with his heauenly comforte consolation grace and spirite nowe and for euer Amen If I thought that daily yea almost hourly you did not cry vpon God the father thorough Iesus Christ that he would geue me his blessing euen the blessing of his children then wold I wryte more hereabouts But for as much as herein I am certain you are diligent and so I beseech you good Mother to continue I thinke it good to wryte something whereby this your crying mighte be furthered Furthered it will be He meaneâ—â— the 〈◊〉 of more straight 〈◊〉 prisonmeâ—â— that mighâ— hereby 〈◊〉 low if those things which hinder it be taken away Among the which in that I thinke my imprisonment is the greatest and chiefest I will there about spende thys Letter and that briefly lest it might encrease the let as my good brother this bringer can tel you You shall know therefore good mother that for my body though it be in an house out of the whych I caÌ„ not come when I will yet in that I haue coÌ„formed my wil to gods will I finde herein liberty enough I thanke God And for my lodging bedding meate drinke godly and learned company bookes and all other necessaries for mine ease comfort and commoditie I am in much better case then I could wish Gods merciful prouidence heere is farre aboue my worthines Worthines quoth Alas I am worthy of nothing but damnation But besides all this for my soule I finde muche more commoditie For God is my Father I now perceaue thorough Christ therefore in prisonning me for his Gospell he maketh mee like to the Image of his sonne Iesus Christ here that when he commeth to iudgement I might then be like vnto him as my truste hope is I shal be Nowe maketh he me like to his frendes the Prophetes Apostles the holy Martyrs and Confessours Which of them did not suffer at the least imprisonment or banishment for hys Gospell and worde Nowe Mother howe farre am I vnmeete to bee compared to them I I saye whiche alwayes haue bene and am so vile an hypocrite and greeuous a sinner God myghte haue caused mee long before this time to haue bene cast into prisone as a theefe a blasphemer an vncleane liuer and an hainous offender of the lawes of the Realme but deare Mother his mercy is so great vpon both you and all that loue me that I should be cast into prison as none of these or for anye suche vices but onely for his Christes sake for hys Gospelles sake for his Churches sake that heereby as I might learne to lament and bewail my ingratitude sinnes so I might reioyce in his mercye be thankefull looke for eternall ioy with Christ for whose sake praised be his name for it I now suffer and therefore should be mery and glad And in deede good mother so I am as euer I was yea neuer so mery and glad was I as now I shoulde be if I coulde gette you to be mery wyth me to thanke God for me to pray on this sort Ah good father which dost vouchsafe that my sonne being a greuous sinner in thy sight shoulde finde this fauour with thee 〈…〉 in behalfe to be one of thy sonnes captaines and men of warre to fight and suffer for his Gospels sake I thanke thee and pray thee in Christes name that thou wouldest forgeue him his sinnes and vnthankefulnesse and make perfecte in him that good which thou hast begon yea Lorde I praye thee make him worthy to suffer not onely imprisonement but euen very death for thy truth religion and Gospels sake As Anna did applye and geue her first childe Samuel vnto thee so doe I deare father beseeching thee for Christes sake to accept this my gifte and geue my sonne Iohn Bradforde grace alwaies truely to serue
help succor according to that the Lorde hath made you able and placed you where you are for the same purpose Your highnesse and honours ought to knowe that there is no innocencie in woordes or deedes where it is enoughe and suffiseth onely to accuse It behoueth Kinges Queenes and all that be in authoritie to knowe that in the administration of their kingdomes they are Gods Ministers It behoueth them to knowe Difference betweene kinges and Tyrantes that they are no Kinges but plaine Tyrannes which raigne not to thys ende that they may serue and set foorth Gods glory after true knowledge and therefore it is required of them that they woulde be wise and suffer them selues to be taughte to submit them selues to the Lords discipline and to kisse their Soueraigne least they pearish as all those Potentates with their principalities and dominions can not long prosper but pearish in deede if they and their kingdomes be not ruled with the Scepter of God that is wyth hys worde which who so honoureth not honoureth not God and they that honour not the Lorde the Lord will not honour them Good warning to Q. Mary but bring them into contempt and at the lengthe take hys owne cause whiche hee hath moste chieflye committed vnto them to care for into hys owne handes and so ouerthrowe them and set vp his trueth gloriously the people also pearishinge wyth the Princes where the worde of Prophecie is wanting muche more is suppressed as it is now in this Realme of Englande ouer which the eyes of the Lorde are sette to destroy it Princes made slaues to Antichrist your highnesse and al your honours if in time you looke not better to youre office and dueties herein and not suffer your selues to be slaues hangmen to Antichriste and his Prelates which haue broughte your highnesse and honours already to let Barrabas lose and to hange vp Christ as by the grace and helpe of God I shall make apparante if first it would please your excellent maiestie and al your honors to take to heart Gods doctrine which rather through the malice of the Pharisies I meane the Bishoppes and Prelates then youre consciences is oppressed and not for our contemptible and execrable state in the sight of the world to passe the lesse of it For it the doctrine I meane is higher and of more honour and Maiestie then all the whole worlde It standeth inuincible aboue all power 〈…〉 ordeyned 〈…〉 dominion ouer all being not our doctrine but the doctrine of the euerliuing God and of his Christ whom the father hath ordained king to haue dominion from sea to sea and from the riuer vnto the endes of the worlde And truely so doth he and will he raigne that hee will shake all the whole earth with his yron and brasen power with his golden and siluerie brightnesse onely by the rod of hys mouth to shiâ—ers in such sorte as though they were pottes of claie according to that which the Prophetes doe wryte of the magnificence of hys kingdome And thus much for the thynge I meane the doctrine and your dueties to hearken to propagate and defend the same Christes Martirs falsely belyed of the prelates for heretickes and Schismatickes But nowe will our aduersaries mainely crie out againste vs because no man maye be admitted once to whist againste them that wee pretende falsely the doctrine and worde of God calling vs the most wicked contemners of it and heretikes Schismatikes traytours c. All which their sayings howe malicious and false they are though I might make report to that which is written by those men whose workes they haue condemned and all that retaine any of them publikely by proclamation yet here will I occasion your maiestie and honours by this my wryting to see that it is farre otherwise then they report of vs. God our father for his holy names sake direct my penne to be his instrument to put into your eyes eares and hearts that which most may make to hys glory to the sauegarde of your soules and bodies and preseruation of the whole Realme Amen Iohn Bradford To certaine his frendes N.S. and R.C. A letter of M. Bradford to certayne persons being at that tyme not throughly instructed in the doctrine of Gods election I Wish to you my good brethren the same grace of God in Christe which I wishe and pray the father of mercies to geue me for his holy names sake Amen Your letter thoughe I haue not read my selfe because I would not alienate my minde from conceiued things to wryte to others yet I haue hearde the summe of it that it is of Gods election wherein I will briefely wryte to you my faith and howe I thinke it good and meete for a Christian man to wade in it I beleeue that man made after the Image of God dyd fall from that blessed state to the condemnation of him selfe and all hys posteritie I beleue that Christ for man being thus fallen did oppose him selfe to the iustice of God a Mediatour paying the raunsome and price of redemption for Adame and his whole posteritie that refuse it not finally True fayth Exod. 14. I beleeue that all that beleue in Christ I speake of such as be of yeares of discretion are partakers of Christe and all hys merites I beleue that faith and to beleue in Christ I speake not nowe of Faith that men haue by reason of myracles Iohn 2.11 Actes 8. or by reason of earthly commoditie Mathew 13. custome and authoritie of men which is commonly seene the hearts of them that so beleue being not right and simple before God but I speake of that faith which in deede is the true faith * M.B. For the certainty of this fayth search your hartes 〈◊〉 you haue it prayse the Lord for 〈…〉 happy and 〈…〉 cannot 〈◊〉 pâ—â—ishe for 〈◊〉 hapâ—ines were not happines if it 〈…〉 WheÌ„ you 〈◊〉 the Lorde 〈…〉 his hand that you sâ—all not lye 〈◊〉 But if ye 〈◊〉 not this sâ—yth then know that prâ—destimation is to 〈…〉 matter for you to be disPuters of vntill you haue â—eene better sâ—holeâ—s in the school◠〈◊〉 of repentance iustificâ—â—ion which is thâ— Grammer schoole wherein we muâ—â— be conuersant and learned before we goe to thâ— vniuersitye of Gods most holy predestination and prouidence Of this matter he writeth more at large in the booke of letters of the Martyrs Fol. 391. the iustifying and regenerating faith I beleeue I say that this faith and beliefe in Christe is the woorke and gift of God geuen to none other then to those whych be the children of God that is to those whom God the Father before the beginning of the worlde hath predestinate in Christ vnto eternall life Thus doe I wade in Predestination in suche sorte as God hath paâ—ified and opened it Thoughe in God it be the firste yet to vs it is last opened And therefore I begin wyth creation from whence
of God Not that the action it selfe of beleeuing as it is a qualitie in man doeth so deserue but because it taketh that dignitie of the obiect For as I sayde in the acte of iustifying faith as it is an action in man is not to be considered alone but must euer go with his obiecte and taketh his vertue therof Like as the looking vp of the olde Israelites did not of it selfe procure any healthe vnto them but the promise made in the obiecte which was the brasen serpent whereupon they looked gaue them healthe by their looking vp Euen so after like sort are we saued by our faith and spirituall looking vp to the bodye of Christe crucified Which faith to define is this To beleeue Iesus Christe to be the sonne of the liuing God sent into thys worlde by hys death to satisfie for oure sinnes and so to receiue the same And thus much touching election and Faith with the order and explication of the causes necessary to be considered in our saluation Wherby may appeare howe farre the pretensed catholikes do swarne from the right mind of the scriptures For where the scriptures in declaring the causes of saluation do send vs only to faith as the onely condition whereby these causes haue their working these catholikes do quite leaue out faith and in stead thereof place in other conditions of doings merites wil workes pardons masses and especially auricular confession with penance and satisfaction for our sinnes c. And besides these letters aboue specified of M. Iohn Bradforde there hath come to our handes certaine other letters of his not long a goe sent by a certaine olde frende of the sayd Iohn Bradforde vnto vs. Which letters beyng written of him in former times before his trouble as they haue not bene yet printed nor seene abroade so I thought it not amisse to communicate the same to the châ—istian reader for the worthinesse of the matter and the goodnesse of the man which may redound I trust to no small fruite to him that with godly eyes shall aduise the same A letter of M. Bradford to father Trauers Minister of Blackeley THe aboundant grace and rich mercy of God in Christe our only sauiour and high bishop be increased in your heart thorow the liuely woorker of all goodnesse the holye spirite vntill the day of the Lorde c. I haue receiued youre two letters good father Trauers sithen y t I did wryte any vnto you whereof though honesty willeth to make an excuse yet truth biddeth me otherwise and sayeth it is better wyth shame to confesse the fault for therein is as a man mighte say halfe a deseruing of pardon then without shame to lie I might haue written vnto you twise notwythstanding in deede some businesse wherein I haue some thing bene occupied but yet I haue not Nowe the cause is because I woulde not And why woulde I not But because I coulde not I meane because my canning is taken away by sinne for my sinnes doe forbid goodnesse vnto me In dede if my sinning were of infirmitie there were good hope of recouerie of that which I haue lost But seeing both willing and knowing I haue too much yeelded and yet doe yeelde to my infirmities iustly I doe deserue that because I haue cast awaye and reiected the woord of the Lord behinde my backe that the Lord should reiecte me And because I would not haue blessing I am woorthye as Dauid sayeth that it be taken away from me I haue nowe at length experience that to bring a man foorth of Gods fauour is sooner seene when a man hath receiued all things abouÌ„dantly then when nede or the crosse pincheth Afore it pleased God to woorke the restitution you know what I meane and afore it pleased God to prouide for me as he hath done so that I can saye in nothing where any want is as pertaining to my body I was an other maner of man then nowe I am and yet Gods deserts haue otherwise bounden me But the scripture is true I haue aduanced my children Deut. 32. and nourished them but they haue contemned me I haue fedde them that they were fatte and grosse and they spurned agaynste me Perchaunce you will aske me wherein Oh father Trauers I warrante you this my stile in carnall and not in spirituall wryting doeth some thing shewe vnto you but as for it in comparison of other things is nothynge For where the life of man is such that either it paireth or ameÌ„deth as Paule sayeth the outwarde man is corrupted day by day and therefore except the inwarde man be renewed the shoe goeth awrie euery building in Christ doth grow to a holy temple as the wicked on the contrary parte shall proceede to worser 2. Tim. 3. 2. Tim. 3. I haue made a change farre otherwise in going backe than I thinke by letters I can perswade you wherein will you say For the first seconde and thirde and to be brief in all things As for an example Gods true feare is flowen away from me loue to my brethren is exiled from me faith is vtterly taken awaye In stead wherof is distrust doubtfulnes bearing rule Contempt of Gods honor of my brethreÌ„ raigning in stead of true feare an imagined feare accordinge to my brayne holding the principalitie For I extenuate sinne and I do not consider that in sinne which a Christian ought to consider that sinne being not forgeuen is such a thyng for the which God casteth his creature away as exaÌ„ples not only of Saule of Iudas of the Israelites which were beloued in deede yet for sinne are reiected but also of others on whome lately for my warning God hathe shewed the same do admonish me But it is but my pen which writes this for the wicked sayth Salomon when they come into the depth of their sinnes then they grow in securitye Prouerb 18. I am I caÌ„not tel what I feare but it is but blindly or els wold I awake otherwise then I do 2. Tim. 2 I feare me I say that I am intangled of the deuil after his desire Pray for me that the Lord would geue me repentance that I may escape out of his snares Alas the spirite of praier which before I haue felt plentifully is taken cleane away from me The Lorde be mercifull vnto me I am solde vnder sinne I am the bondslaue of sinne for whome I obey his seruaunt I am I am ashamed to speake ofte no I shame not at all for I haue forgot to blush I haue geuen ouer to wepe And truly I obey I obey I say mine owne coÌ„cupiscences namely in eating in drinking in iangling and idlenesse I will not speake of vaine glorie enuie disdaine hypocrisie desire of estimation selfeloue and who can tell all Is thys the rewarde thou renderest to GOD O Bradforde It is true yea to true thou knowst it O Lord for thy mercies sake pardon me In your letters you touch me home how that
there is no mans hart but that consideryng the ingratitude of this world this belly cheere wherein you euen take me by the nose c. his eyes would tumble out great gushes of teares The Lord be praysed which worketh so in you for it is with me as with them of whō you complain In deed it may be so again but oh it is very vnlikely for my enmies are becom old are made by custom more then familiar for they are as it were conuerted into nature in mee Yet I am not grieued therefore although I cannot perswade my selfe that God will helpe mee O Lord be merciful vnto me for thy Christes sake This day I receiued the Lordes supper but how I haue welcomed him this night which I haue spent in lasciuiousnesse in wantonnes and in prodigalitie obeying my flesh and belly doth so declare that what to say or write any more I know not sleepe doth aggrauate myne eyes and to pray I am altogether vnapt All this is come through the occasion of makyng this bringer a Supper in my chamber the Lord pardon me I trust no more to be so far ouerseen But this I write not that the anger of god which I haue deserued so feareth me thou knowest it O Lord. But of this perchance too much For Gods sake praye for mee good Father Traues and write vnto mee as you maye by your weakenesse your letters do me good By this which I haue now writen you may consider more touche me therefore home in your letters and the Lord I trust shall and wil reward you If God lend me lyfe of which I am most vnworthy I will more trouble you with my letters thē I haue done but beare with me I do it not of any euill will the Lorde I take to iudge there is none whose company and talke I more desire then yours I speake it before God Prooue my Mothers mynd how she can beare it if when I shall come downe I shal shew my selfe an other man outwardly but alas fainedly then before I haue done Marrie when my commyng will be I know not In deede two thyngs mooue me sore the one for my mothers cause concernyng her better instruction if the Lord would thereto vse me his instrument the other is to talke with you and eftsoones to trouble you as I haue hetherto euer done but alwayes to my profite For Gods sake pray for me for I had neuer so much neede This Sonday at night followyng S. Andrewes day at Pembroke hall The most miserable hard harted vnthankfull sinner Iohn Bradford ¶ An other letter of M. Bradford to Sir Thomas Hall and Father Traues of Blakeley THe grace of God our most mercifull father kepe your mynd and soule in Christ Iesu who alone is our full sufficient Sauior for in hym we be complete being made through his death and one onely oblation made and offered by himselfe vppon the crosse the children of God fellow heyres with hym of the celestiall kingdome which is the free gift of God and commeth not of merites but of the meere grace of God geuen to none that putteth any maner of hope or trust in any other thyng visible or inuisible then in that oblation of sweete sauour which Christ himselfe did offer vpon good Friday as we call it which oblation is alway recent and new in the sight of God the father and maketh intercession for vs vs I mean which thinke that onely sacrifice then offered to be sufficient as it is hath bene and euer shall be for all the faythfull by the which sacrifice if we beleeue we haue free pardon of all our sinnes To him therfore which was both the offerer offering be all honour and prayse with the father and the holy ghost blessed for euer Amen Sir Thomas the occasion of this my long silence myne old friend Iohn Traues shal declare vnto you vpō the knowledge whereof I doubt not of your pardon I haue sent vnto you an English and a Latine Testament both in one print and volume the which though it be not so beautifull without as I could haue sent you yet no lesse beautifull within and more I thinke for your profite and better for your eyes your eyes I meane of the body For vndoubtedly it giueth light vnto the soule if she bee not dead Whereof take this for an argument a true proofe If your soule be not delited in it if your soule do not hunger for it I meane not the booke but the doctrine in the booke surely your soule is sore sicke for as the body abhorring meate is not well euen so must the soule bee for other meat hath she none Christ whom you must beleeue afore all men affirmeth this to bee true in the 4. of Math. Not onely in bread but in euery worde of God the soule doth lyue Marke well he sayth not one or two words as an Epistle or a Gospell but he sayth euery worde Take heed beleue Christ better then any man be he neuer so holy For he that is of God Ioh. 8. heareth the worde of God Will you haue a more plaine badge whether you are the elect child of God or no then this text Christ saith He that is of God heareth the worde of God but other word of God haue we none then in the Canon of the Bible and all things written therin are written for our learnyng sayth Paule whereby he prooueth seyng that it is a learnyng yea our lerning that we must learne it Therfore woe bee to all them which either perswade men that there is other doctrine of like authoritie or that disswade men from embrasing this word this word of God or that thinke this word especially the new Testament is not aboue all other to be loued to be red to be chewed This is the precious stone which in the Gospel Christ saith When a man hath found he selleth all that euer he hath and buyeth it Marke now how necessary and precious Christ maketh that which great learned men nay deuils but no mē thinke not necessary God helpe them Christ bade his Disciples sell their coates and buy a sword which is none other thyng then the word of God for so S. Paule calleth it the sword of the spirit Nay say our great learned men I lye they haue said so now they are ashamed fetch fire and burne it This I say Sir Thomas to the intent no vngodly hypocrite should perswade you or disswade you from reding the holy word of God the gospell of Iesus Christ. Follow you S. Paules lesson Attend readyng and the worde of God dwell in you How much plentifully sayth he and to what end To feede the flocke of Christ euen as much as in you is sayth Peter not once a yeare or once a quarter as a Strawbery but so much as in you is This worde of God trieth all doctrine for we ought to haue our conscience charged with nothyng as touching religion except
the let I neither send you spectacles the price of the Paraphrases nor thanks for your cheese as by the next that coÌ„meth I will God willyng send the premisses to you and a goodly Testament for Sir Thomas Hall which is at the bindyng But be not acknowen that I haue now written to you for so I haue prayed this bringer God be with vs and pray for me and abhorre not my rude scribling which if it were as well written as it is ment woulde deserue pardon Thus make I an ende imputing to the hastines of this bringer all blame which you may lay vnto me From the Temple this Sonday immediately after M. Latimers famous Sermon whiche this bringer as hee sayth did heare By your poorest friend Iohn Bradford It shall not be long God willyng but you shall both haue and heare from me Keepe with you Melancthons Common places for I haue an other ¶ Another letter of Maister Bradford to father Traues GRace mercy and peace from God the father through our Lord Iesus Christ with encrease of all manner godly knowledge and liuing bee with you and all your houshold now and euer Amen To excuse this my long silence within v. or vj. dayes after my like foolish letters writteÌ„ to you by Ioh. Mâ—sse it pleased God to send my M. hither to London whome as I lately tofore had aduertised by letters I mooued you know wherein and prayed him to discharge y e same or els I would submit my selfe c. Whereunto he answered that if the bookes would declare it he would satisfy c The bookes I shewed whereupon he promised as much as I could aske But beyng herein something more mooued then he had cause God be praysed therefore which of his meere good pleasure wrought it at tymes as I could I desired to know how and in what tyme he would discharge vs both He thinking me to be ouer curious herein was not therewith contented and hearyng me to alledge the vncertaintie of tyme and the feare of Gods iustice which oh gracious Lord graunt me to feele in deede as much as thou knowest good for me he aunswered me to be scrupulous and of a superstitious conscience for animalis homo non percipit ea quae sunt Dei and plainely sayde further that I shold not know nor by these words haue his head so vnder my girdle And wheÌ„ I shewed him that God witnessed with me I went about no suche thyng He sayd that there was no godly conscience seyng he promised afore the face of God to discharge me and to pay the thing but it ought so to be quieted And thus at dyuers sundry tymes moouing eftsoones to know of hym the way and tyme of discharging the debt and hauyng none other aunsweres then tofore I doubting worldly wisedome which vseth delayes to raigne in hym with this Mammon the which oh merciful God eradicate out of his hart mynd and all others I was somethyng more sharp and told hym non ego tamen sed gratia tua Domine I would obey God more then man the which hee lightly regardyng as seemed I departed and went to M. Latimer to haue had hym to haue brought me to my L. Protector whose grace than was purposed shortly to take his iourney to visite the Ports M. Latimer I say willed me to stay vntill his returne which will be not long tofore Easter In this meane tyme I bade my bedfellow my maisters sonne whom my M. had vsed as his instrument to mooue mee carnally for my M. discharged him of hys exhibitioÌ„ tellyng hym that he could not be able to keep eyther house or chyld for I purposed to vndoe both hym and all hys vntruly thou knowest good Lord and bade hym to take that as a warnyng that both he and his brethren should prouide for themselues as they could I bade I say my sayde bedfellow to shew my M. as of himself my further purpose which thyng when he knew so mooued feared him that he began somethyng to relent then made faire promises that looke what I would deuise that would he do I deuised but my deuises pleased hym not And thus but not vainly I trust as I now do with you but I knowe your gentlenes which euer hath borne with me I spended the tyme in which I haue bene silent to write nay bable to you And he departing out of LondoÌ„ tofore I knew did send me word by an other of his said sonnes not so giuen to the Gospell and a lyfe accordyng as my bedfellow and therefore more to be suspected for though pietas non est suspiciosa as I should thinke my selfe rather impius yet Christ bade vs to be prudeÌ„tes sicut serpentes this other brother I say told me that my M. would do all thyngs onely his fame and abilitie preserued quid prodest totum mundum lucrari animae vero iacturam facere And with the sayd brother my M. sent me a little billet also wherein he confessed that he was contented within 12. months to deliuer to my hands the whole money which bill I thinking not so good as it might haue bene haue deuised an other and haue sent it downe to hym in the countrey with request that he will seale and signe it For thus M. Latymer thinketh sufficieÌ„t but as yet I heare not of it doubting worldly wisedome which was the whore that ouercame Sampson y t mooued Dauid to slay Urias that brought wyse Salomon to idolatry that crucified Christ the which moued mee to perpetrate hoc facinus the whiche worketh in my maisters hart hauyng higher place there than Timor Dâ—mini What say I there ye ye with me it sitteth in the holy place the Lord deliuer vs doubtyng I say worldly wisedome I remaine in that same state now for this matter though in worse for my soule which is more lamented pray therfore I beseech you pray with me and for me that I may do so earnestly than I was in at my last writyng vnto you And as I than was purposed so I doubt not graunt it Lord but that I shall perseuere if in the meane season I shall not heare from my M. accordingly Thus I haue like my selfe folishly but truely declared vnto you in many babling wordes which wit if I had it would haue shortly and briefly comprehended Arrogant nay Gods working vnthankfull wretch my workyng in this matter which is and was the onely cause as I now do I troubled you not afore to the intent I might aduertise you some certaintie in this thyng And though silence had bene much better then this foolish pratyng yet your fatherly kyndnesse euer towardes me in expectyng from you a correction as I haue herein geuen cause may thogh not to you yet to me be profitable In hope whereof I proceed in requiring you to continue your remembraunce of mee a most vnkynde wretche to God and you in your prayers with the almighty mercyfull Lorde that I maye more regard
his will and pleasure herein then all honour or shame in this lyfe But I must confesse vnto you that my working in this matter is not of loue as I should do nor of feare of Gods iustice mine vnthankefulnes myne vnthankfulnes if nothyng else were hath not only deserued it but doth deserue more then euerlasting damnation oh Lord bee mercifull to me I doe not so repent it as I should do Why say I So as though this So were any thing oh hypocritical wretch that I am Alas father Traues let me so call you I am hard hearted there was neuer any so obstinate so vnkind against so louing so mercifull so gracious so good so beneficiall a Lord yea a father as I wretch and most miserable sinner am This I speak but not of humilitie but of hypocrisie yet I speake truely I pray thee good father for Christes sake I may thinke it truly as I write it euen of arrogancy so it is Therefore pray and cry for me Here be such goodly godly and learned Sermons which these vncircumcised eares of myne heareth at the lest thrise a weeke which were able y e great louyng mercy of God offered to me in them I meane to burst any mans hart to relent to repent to beleue to loue and to feare that omnipotent gracious Lord but my adamantine obstinate most vnkynde ingrate vnthankefull hart hearing my Lord which is Lord ouer all Lordes so graciously so louingly vouchsafe by so many hys instruments to speake to call to cry vnto me now by hys law now by his threats now by his gospell now by hys promises now by all his creatures to come to come euen to himselfe but I hide me with Adam in the garden I playe not onely Samuell running to Hely but I play Ionas runnyng to the sea and there I sleepe vppon the hatches tumbling in Iesabels bed quod est afflictâ—o maxima vntill it please God to annoynt myne eyes collyrio vntill it please hym to raise vp a tempest to turne and looke vpon me as Luke sayth he did on Peter For oh Lord it is thy gift and commeth of thee and of thy mere grace it commeth not of man it commeth not of works to repent to beleue to feare and to loue Worke thou therfore in me for Iesus Christs sake which am thy creature and most vnthankfull hypocriticall seruaunt not when I will nor as I wyll but when thou wilt euen that which may bee most to the glory of thy name Amen What should I write nay why do I not plucke these same wordes and paper in pieces for I write altogether of hypocrisie and arrogant presumption I will confesse it thou wicked spirite the Lord iudge thee I will confesse it it is most true Iohn Traues I write it but onely for it is not I it is hypocrisie Scientia if I had it inflaret oh Lord graunt me thy grace leaue me not to myne owne judgement and reason Hypocrisie arrogancy and obstinate securitie enuiron me yet I feele them not the Lord deliuer me Pray pray for me Geue God thankes for me Oh Lord euen tua fiat voluntas Unlocke this myne hart thou which hast the key of Dauid which openest onely that I may desire to haue the desire of the glory of thy name of repentaunce fayth c. Pray for me and be thankfull for me oh father Traues and wryte to me Your letters I desire more to see then any mans liuyng Let me haue them therfore as you may but your prayer at all tymes that God would open myne heart to feede and taste of these comfortable places of Scripture which to me are locked memento Iesum Christum resurrexisse ex mortuis This text is a text of most comfort as it is in deed and when God will I shal feede on it Did Paul send to Tymothie to be his comfort in all places For our saluation this day of resurrection is neerer nowe than when we beleeued Therefore qui perseuerauerit saluus erit For consummabitur praeuaricatio sayth Daniel finem accipiet peccatum delebitur iniquitas adducetur iustitia sempiterna Deus enim ipse veniet saluabit nos Veniens veniet non tardabit quandocunque manifestatus fuerit vita nostra Christus tunc nos manifestabimur cum illo in gloria Semel enim oblatus est vt multorum peccata tolleret rursus absque peccato conspicietur ijs qui illum expectaÌ„t in saluteÌ„ Sic semper cum Domino erimus proinde consolemini vos inuicem mutuo sermonibus hijs Oh Lord open myne eyes which see nothing of the great comforts in these thy most riche wordes open myne eyes good Lord ne nunquaÌ„ obdormiam in morte Pray for me and commend me to your good bedfellow omnibus in Christo fratribus osculo sancto Thus I make an ende for it is tyme you may say and I pray you still watter sir Thomas Hal vnto whom I haue sent a faire Testament both in English and Latine if this bringer will cary it And I haue herewith sent you a letter which first peruse and read and when you haue so done abhorre not me but my wickednes pray for me And as you can see a meete tyme seale it and deliuer it to Sir Nicholas Wolstonâ—ros by such pollicy as you can thinke by Gods grace through prayer I confesse vnto you God is my witnesse to my knowlege I neuer in my beyng in the country this Winter at any tyme called it to remembrance the Lord forgeue me I would by some occasion if any could be had afore the deliuery of the letter by some story or communication that he did know that abhomination to be sinne for I feare me he thinketh it to be no sinne The Lord open our eyes and forgeue vs Amen The peace of God be with you Amen From the Temple this 22. of March 1547. Yours in Christ most bounden Iohn Bradford I haue sent you three payre of good spectacles I trow and other such bookes as haue your name writteÌ„ in them which take in good woorth and pray for me geue thanks for mee ¶ Another letter of Maister Bradford to father Traues Gratia misericordia pax c. MY chance is not by this bringer to haue any warning in manner of his farewell so that I am constrayned tyme coarcting me to write not so much of thyngs which I will omitte as my desire was Concernyng the great matter you know of it hath pleased god to bring it to this end that I haue a bill of my M. hand wherin he is bound to pay the summe afore Candlemas next commyng This thinks M. Latimer to be sufficient Therefore I pray you to geue that gracious Lord thanks and thanks thanks vpon it for me a most wretched ingrate sinner which haue also in other thyngs no lesse cause to prayse Gods name As for that I haue and sustain my M. sore displeasure the which hath brough
me God I should say through it vnto a more contempt of worldly thyngs through the sequestration of such his busines as tofore I had ado withall I call it a contempt well take the word euen as it is hypocritically and vayne gloriously spoken for the whiche fault amongst my others innumerable I trust you remeÌ„ber in your prayers whereof I haue I would I knew how much neede There is yet another thyng whereof I will aduertise you euen to this ende that you might pray if it be Gods will that as I trust shortly to beginne so he may vouchsafe to confirme that he hath begun as if I be not deceyued I beleeue it is his workyng If the thyng seeme by Gods sprite in you that I presume then for the Lords sake aduertise me for I am much geuen to that disease the Lord deliuer me I haue mooued my M. therein already by letters to see if I shall haue any liuyng of hym as hitherto I haue had but I haue thereof no answer nor as our naturall speech is any likelyhood of any grant Yet that I haue alredy I trust be able for me for 3. yeres you looke what my purpose meaneth I am so long afore I come to it Therefore I doe it because my long bablyng should be lesse tedious Now shall you haue it If Gods will be whereunto pray I may be obedient I am mynded afore Midsomer to leaue London to goe to my booke at Cambridge and if God shall geue me grace to be a minister of his worde Thus you haue of a â—lie an Elephant Well take it in good part though you see my etiam non and not etiam etiam A tumblyng stone gathereth no mosse so therfore pray for me Perchaunce I do foolishly to forsake so good a liuyng as I haue I will say no more hereof but pray for me I trust as I said for three yeres study I haue sufficient if my Maister take all from me and when this is spent God wil send more I do not write this that you should thinke me to be in need of worldly helpe And therfore as Friers were woont secretly to beg No in y e Lords name I require you not to take it so for I had rather neuer send letter afore I should be herein a crosse to you for sufficit sua diei afflictio we are more set by then many sparowes But if my Mother or Sir Thomas Hall murmure at it or be offended with me as you can remedy it with your counsaile Howbeit as yet I will not write to them of it vntill such tyme as I bee goyng I am somethyng fickle mynded and vnconstant therefore praye for me that my hande beyng put to the plough presumptuously spoken I looke not backe You may gather by my wordes in this letter the Herodicall heart whiche lyeth in mee I haue sent you a booke of Bucer agaynst Winchester in English lately translated which I neuer red therefore I cannot prayse it And as I call to remembraunce I did send you with the other bookes moe then you receyued at the least one of them I remember which is called The Common places or the Declaration of the fayth by Urbanus Rhegius Aske for it or send me worde in whome the default is you haue it not Hereafter and that shortly by God grace I will send you primitiae laborum meorum a worke or two which I haue translated into English so soone as they bee printed which will bee afore Whitsontide Pray for me good father Traues and God send you health of soule and body as I would myne owne or any mans liuyng But yet to warne you of that you knowe not in writyng your letters to me you hit me home and geue mee that I looke for You are deceyued and so is all that knoweth me I neuer came to any poynt of mortification therefore a little ticklyng sets me a flote God help me and geue God thankes for me as all men bee most bounden Thus when Iones beginne to write to you I run as the Priest sayth Mattins for I thinke I may bee bold on you The holy Ghost preserue you your wife and family and perseuere his grace in you vnto the ende I pray you pray for me a most what should I call me miserable and blasphemous sinner The peace of God bee with vs. From the Temple this xij of May 1548. Sir Thomas Hall hath deceyued mee but hymselfe most I desire to speake with hym as this Winter it may chaunce if I discharge not my self of myne office to see him Pray for hym and for me A very hypocrite Iohn Bradford ¶ An other letter of Maister Bradford to father Traues THe perseuerance of Gods grace with the knowledge of his good will encrease with you vnto the ende To declare my selfe as I am a carnall man which vnderstandeth not the thyngs that be of the spirit These my letters though I counterfeit and meddle amongest them the spirituall wordes as the Deuill did in hys temptations to Christ will declare no lesse For I beginne with carnall thyngs in effect and no meruaile if I so ende for how can a man gather figs of bryers These wordes as they seeme so they are spoken for a cloke to make you thynke otherwyse but father Traues you can not thinke so euil of me as I am to the matter This present day by Gods grace I take my iourney towards Cambridge where I praye God and so earnestly pray you to pray for me that I may circumspectly redeme this tyme which God hath appointed to me vnknowen to lend me for alas I haue spent most wickedly the tyme past for the which I must account euen for euery haire bredth as they say for God hath not geuen here tyme to sine But if I considered this as I do nothyng lesse custome of sinne and pleasing my selfe hath so hardened my hart I should then come to the feelyng of my selfe then should I hate sinne which I now loue then should I feare Gods wrath which I now contemne theÌ„ should I cry out and wepe and continually pray as now I am as dry as a stone as dumbe as a nayle as far from pâ—aying as he that neuer knew any tast of it Which thing once I felte thankes to the Lord but now for myne vnthankfulnesse I am almost but most worthily depriued I feare me God will take hys grace from me I am so vnthankefull Alas why do I lye in saying I feare me nay God grant I may do so for then should I pray and pray but seyng I can not speake you for me pray for me that the Lord would remember his old compassions towards me for his mercies sake drawe me ye compel me to serue to feare and to loue hym Thus may you see how I presume for myne entent was to haue bene a Minister of Gods worde to haue bene hys instrument to cal from as I haue called to sinne but you see how that God
punisheth myne arrogancy Alas what shall I doe I am an vnprofitable and an idle member I thought I shoulde haue bene therein profitable but medice cura teipsum How should I or what should I doe I cannot labour wyth my handes Well I trust God will geue mee grace and knowledge to translate nothyng I feare me yea I distrust me that I shall neuer be minister of Gods worde yea if arrogancy were not in me how shuld I of all wretches the greatest thinke me to looke to the highest roume and vocation that is vppon earth Therefore eftsoones I desire you to pray for me that Gods will may bee done in me whether I lyue or dye so that hys name be honoured My maister which was hath denied me all his benefiseÌ„ce but I haue for this lyfe more then enough thankes bee to God As this Winter I entend by Gods fauor to declare more vnto you This booke which I haue sent take it in good part it is the first I trust it shall not be the last God hath appoynted me to translate The print is very false I am sory for it I pray you be not offended at my babling in the Prologues c. Iohn Bradford I will lye God willyng this Sommer at Katherines hall in Cambridge write to me ¶ Another letter of Maister Bradford to father Traues THe louyng kyndnes and aboundant mercy of God the father poured plentifully vpon all the faythfull in the bloud of that meeke Lambe Iesus Christ our onely satisfaction and mediator thorough the working of the most holy spirite be encreased and perceiued in you daily more and more to the glory of God c. Because I stand both in doubt of the readyng and deliuerie of such letters as I write and send vnto you derely beloued father Traues I am constrained to leaue of such griefes and spirituall wantes as thankes vnto the Lord I vnwillingly feele for the flesh as you knowe loueth nothyng so much as securitie of all enemies most perillous and not a little familiar with me from the which with vaine glory hypocrisie c. and worldlines the Lord deliuer me I had not thought to haue writen thus much but these I cannot keepe but commit them to your prayers And to the intent I would you should not thinke any ingratitude in me as also that I might geue you occasion to write to me agayne as heretofore I haue done euen so doe I enterturbe trouble you w t my babling but yet hauyng this coÌ„moditie that I babble not so much as I was woont to do The cause I haue declared which had almost bene the cause I had not written at all I did write vnto you from London when I came hither sende mee word what letters you haue receiued for from you I haue receiued but two and both by Iohn Mosse and in the latter I perceiued that the Lord had visited you with sickenes his fatherly rod whereby he declareth his loue vpon you and that he careth for you vt in tempore supremo exultes nunc ad breue tempus afflictus quo exploratio fidei multo praeciosior auro quod perit tamen probatur c Siquidem in hoc vocatus es vt cum Christo patiaris nam illo glorificabeâ—is Certus enim sermo est si sufferimus conregnabimus You know that Christ etsi filius Dei erat tamen ex his quae pastus est didicit obedientiam Patientia opus perfectum habeat vt sitis perfecti integri nullaque in parte diminuti and dothe not patientia come of probatio the one then you had so that you were goyng a schoole to learne the other with lerned what want you the ende of all Gods proouing is as Paule sayth vt impartiat nobis sanctimoniam igitur gratias age Deo patri qui idoneum te fecit ad participationem sortis sanctorum in lumine c. Nam qui te parumper afflixit idem instauret te fulciet roboret stabiliat And the Lord knoweth how eripere pios è testatione and that in tempore oportuno euen shortly for haud tardat qui promisit nam modicum tempus videbitis me veniens enim veniet non tardabit Itaque qui consortes estis crucis Christi gaudete sayth Peter vt in reuelatione quoque gloriae eius gaudeatis exultantes O how doth my will ouer runne my wit Why Bradford whom writest thou vnto Thou shewest thy selfe Thus father Traues you may see my rashnes to rable out the scriptures without purpose ryme or reason I will not blot it out as I had thought to haue done for that hereby you shall see my neede of your prayer Well I looke for a watchword from you Write for Gods sake and pray for me that I may be in somethyng profitable to the Lordes congregation that I may bee no stumbling blocke vt non confundantur in me qui illum expectant Send me such counsaile as the Lordes spirite shall mooue you how to study My desire is in somethyng to be profitable if it were the Lordes will for to be Minister verbi Alas I am vnmeete and my tyme my tyme yea the Lordes tyme I haue hitherto euill ye most wickedly mispent it c. Thus will I end The Lord be with you and your bedfellow to whom haue me hartily commended to all your children and family the which I beseeche the Lord to lighten his countenaunce ouer and graunt you his peace pray for me I long for Winter to speake wyth you Rescribe ora Pray for mee This assumption daye in Katherines hall in Cambridge Yours with all I haue and can Iohn Bradford ¶ Another letter of Maister Bradford to father Traues THe plentifull grace of God the father through our only maister and Lord Iesus Christ encrease in vs daily to the glory of his name Amen Forasmuch as I haue often written to you good father Traues and yet haue not once heard from you sithens Pentecost I can not now bee so bolde either in writing much or often as I would haue bene Howbeit this I say that I much meruaile that I heare not from you but not so for I am so wretched a sinner that the Lordes spirite I am certaine doth not mooue you to write to me yet for Gods sake pray for me and in the Lordes name I desire you geue thankes to God for me And when it maye please God to mooue you write to me thogh it be but two wordes and counsaile me how to study the worde of lyfe the ministerie whereof I desire if it bee the Lordes pleasure to professe and that I may doe it both in liuyng and learnyng pray for me Herus meus omnibus rebus suis me abdicauit quae prius concesserat iam soluere renuit mihi prorsus factus inimicus I know not when I shal see you in body therefore let me heare from you I write not this that you should thinke me in
aegestate aut angustijs esse No father the Lord geueth me omnia affatim and will doe I trust I shall shortly here haue a fellowship I am so promised and therefore I haue taken the degree of maister of Arte which els I could not haue attained If I get a fellowship I shall not need de crastino sollicitum esse as here after I shal more write to you by Gods grace I pray you write againe and often yray for me In hast as appeareth the 22. of October Ne sciat mater mea quod herus meus adeo duriter mecum egit c. Miserrimus peccator Iohn Bradford Another letter of Maister Bradford to father Traues THe peace and plenteous mercy of God our heauenly father in his Christ our onely Lord and Sauiour bee euer encreased in you by the holy spirit qui efficit omnia in omnibus Amen Father Traues though I might thinke my selfe more happy if you would often write vnto me yet because I ought to haue respect to your paynes whiche nowe that olde man cannot so well sustaine as it might I had rather loose my happines in y t behalfe then will your grief forasmuch as it can be no happines vnto mee which turneth to your payne yet because payne is not payneful when it is ioyned with gayne I therfore desire you for Gods sake o pray often for me for if I shall not be worthy of your praier as the Lord who knoweth all thyngs doth right well see it and so my conscience witnesseth yet your good prayer shall returne into your owne bosome And know this that who so conuerteth a sinner by prayer whether it bee by prayer preachyng or writyng letters c. the same hath saued a soule Use therefore for Gods sake I aske it that paynes whereunto is ioyned profite I meane prayer to God for me a miserable and most wretched sinner and as for the gaynelesse payne in writyng to me vse it yet as you may and surely God for whose sake you doe it in that he will reward a cup of cold water wil in some thing requite you And I know certainly that if you did see what spirituall profite I receyue by your letters I am certayne you would not thinke all your labour lost For Christes sake therefore begin agayne to write vnto me and reprooue me sharpely for my horrible vnthankfulnesse to GOD. You know how that God hath exonerated the loden conscieÌ„ce of the great waighty burthen for so I did write to you yea the Lord hath in maner vnburthened me of the lesser burthen also for I haue an asâ—uraunce of the payment of the same by Candlemas Loe thus you see what a good God the Lord is vnto me Oh father Traues geue thaÌ„ks for me and pray God to forgeue me my vnthankfulnesse But what should I reherse the benefite of God towardes me Alas I cannot I am to little for all his mercies yea I am not onely vnthankfull but I am to farre contumelious agaynst God For where you know the Sonne the Moone and the seuen starres did forsake me would not shine vpon me you know what I meane per herum heriles amicos yet the Lord hath geuen me here in the Uniuersitie as good a liuyng as I would haue wished For I am now a fellow of Pembroke hall of the whiche I nor any other for me did euer make any sute yea there was a contention betwixt the M. of Katherines hall and the bishop of Rochester who is M. of Pembroke hall whether should haue me sit hoc tibi dictum Thus you may see the Lordes carefulnes for me My fellowship here is woorth 7. pound a yere for I haue allowed me 18. pence a weeke and as good as xxxiij shillings foure pence a yeare in money besides my Chamber Launder Barbour c. and I am bound to nothing but once or twise a yeare to keepe a Probleme Thus you see what a good Lord God is vnto me But I pray you what do I now to God for all this I will not speake of the great mercies he sheweth vpon my soule Surely father Traues I haue cleaue forgotteÌ„ God I am all secure idle proud hard harted vtterly voyde of brotherly loue I am enuious and disdaine others I am a very starke hypocrite not onely in my words and works but euen in these my letters to you I am all sensual without the true feare of God an other manner of man then I haue bene sithens my call Alas father Traues I wryte this to put my selfe in remembraunce but I am wythout all sence I do but only write it For Gods sake praye for me which am onely in name a christian in very deed a very worldlyng to say to you the very truth a most worldling of all other I pray you exhort my mother now then with my sister Margaret to feare the Lord and if my mother had not sold the Foxe furre which was in my fathers gown I would she would send it me she must haue your counsaile in a piece of cloth Yours for euer I. Bradford Another letter of M. Bradford to father Traues THe selfe same mercy grace and peace which heretofore I haue felt plenteously thogh now through myne vnthankfulnes wilfull obedience to the pleasure of thys outward man I neither feele neither can bee perswaded that I possesse yea if I shall truly write I in maner passe not vpon the same so far am I fallen the Lord helpe me the same mercy c. I say I wish vnto you as I can with all encrease of godlines Hipocritically with my pen and mouth beseeching you in your earnest prayers to God to be an earnest suter vnto God for me whith am fallen into such a securitie euen an hardnes of hart that neyther I sorow my state neither with any griefe or feare of Gods abiection do write this before the Lorde which knoweth the harts of all men I lye not Consider for Christes sake therefore good father Traues my necessitie though I my selfe do it not pray for me that God cast me not of as I deserue most iustly For where I ought to haue well proceeded in Gods schoole by reason of the tyme I confesse it to my shame I am so far gone back as alas if shame were in me I might be ashamed to write it but much more to write it to thinke it not such is the reward of vnthankfulnes For where God wrought the restitution of y e great thing you know of the which benefit should bynde me to all obedience Alas father Traues I am to vnthankful I find no will in hart though by my writing it wil be hard to perswade you either to be thankfull either to beginne a new life in all things to mortifie this outward man and hartily to be well content to serue the lord in spirit veritie withstand myne affections especially my beastly sensualitie in meat drinke wherewith
I was troubled at my being with you but now through my licentious obeying that affect I am fallen so that a whole legion of spirituum malorum possesseth me The Lord whom I only with mouth my hart stil abiding both in hardnes wilfulnes call vpon deliuer me and helpe me And for Gods sake geue you hartie thanks for the great benefite of restitution Pray to the Lord that at the length I may once returne to the obedience of his good will Amen I thanke you for your cheese so doth father Latymer as vnknowen for I did geue it him he saith he did neuer eate better cheese and so I dare lay he did not I thanke him I am as familier with him as with you yea God so mooueth hym against me that his desire is to haue me come dwel with him when so euer I will and welcome This doe I write yet ones more to occasion you to be thankfull for mee to y t Lord which by all meanes sheweth nothyng but most high loue to me And I againe a very obstinate rebellion Pray therfore for me in hast The sinnefull I. Bradford ¶ William Minge William Minge dyed in prison THe next day after M. Bradford I. Leafe did suffer in Smithfield Wil. Minge priest died in prison at Maid stone being there in bonds for religion like to haue suffered also if he had continued the fury of his aduersaries whose nature was to spare fauor none that fauored christes pure gospel which W. Minge with as great constaÌ„cy boldnes yelded vp his life in prison as if it had pleased God to haue called him to suffer by the fire as the other good and godly men had done at the stake and as hee himselfe was ready also so to doe if it had pleased God to haue called him thereunto ¶ Iames Treuisam buried in the fields VPon the 3. of Iuly 1555. died one Iames Treuisam in the parish of s. Margaret in Lothbury The story of Iames Treuisam buryed in the fieldes and summoned after his death vpon a sonday who being impotent lame kept his bed for he could not rise out of it a long time This Treuisam had a seruaÌ„t one I. Smal which red on the Bible as he was in reading Berd the Promooter came to the house would needs go vp the staires where he found 4 persons besides him and his wife to wit the yong maÌ„ that red two men a woman All which folkes the said Berd the Promooter there being apprehended caried to the Counter where they remained about a fortnight for all the frends they coulde make Moreouer the said Berd would haue had also Ia. the lame man himself to Newgate in a cart brought the cart to the dore but for neighbors Neuertheles the poore man was faine to put in two sureties for his forth coÌ„ming for he could not go out of his bed being not only impoteÌ„t but also very sick the same time So within a few dais the said Iames lying in extremes the person of the church named M. Farthing came to him had communicatioÌ„ with him M. Farthing person of Saint Margarets in Lothbery accuser of Iames. agreed wel so departed It hapned after y e priest was come down into the street there met him one Toller a Founder Yea saith he be ye agreed I wil accuse you for he denieth the sacrament of the altar Upon that the person went to him againe then the priest he could not agree And so the parson went to the B. of London tolde hym The B. answered that he should be burnt and if he were dead he should be buried in a ditch And so when he dyed the parson was against his wife as much as he could neither would let her haue the coffine to put him in nor any thing els but was faine to beare him vpoÌ„ a table to More field there was he buried The same night the body was cast vp aboue the ground his sheet taken from hym and he left naked After this the owner of the field seyng hym buried him agayne a fortnight after the Sumner came to his graue and summoned hym to appeare at Paules before his Ordinary to answer to such things as shold be layd against hym But what more befel vpon him I haue not certainly to say ⧠The history of M. Iohn Bland Preacher and Martyr constantly suffering for the Gospell of Iesus Christ. THe 12. of Iuly I. Bland I. Frankesh Nich. Sheterden Humfry Middleton were al 4. burned at Cant. together Iuly 12. Iohn Bland Iohn Frankesh Martyrs for one cause of the which number Frankesh Bland were ministers preachers of the word of God The one beyng parson of Adesham the other the vicar of Roluindon This M. Bland was a man so little borne for his owne commoditie that no part of his life was separated from the common publike vtilitie of all meÌ„ For his first doyngs were there imployed to the bringing vp of childreÌ„ in learnyng vertue Under whom were trayned diuers towardly yong men which euen at this present do handsomly florish M. Bland scholemaster to D. Sandes somtymes B. of Worceter now Archb. of Yorke In the number of whoÌ„ is D. Sands a man of singuler learning worthines as may well beseeme a scholer meet for such a scholemaister whom I here gladly name for his singuler gifts of vertue and erudition After this he comming to the ministery in the church of god or rather being called thereto was inflamed w t incredible desire to profit the congregation which may appere by this that where as he was cast into Cant. prison for y e preaching of the gospel deliuered once or twise froÌ„ theÌ„ce at the sute of his frends yet would he needs preach the gospel againe as soone as he was deliuered Whereupon hee being the third time appreheÌ„ded M. Blaâ—â— offered his 〈◊〉 to be deâ—â—â—uered 〈◊〉 when his frends yet once again would haue found the means to haue deliuered him if he would haue promised to abstaine from preachyng he stood in it earnestly that he would admit no such conditioÌ„ notably wel expressing vnto vs the maner exaÌ„ple which we read in the apostle Paule Who shal separate vs from the loue of Christ tribulation or anguish or hunger or nakednes oâ— daunger or persecution or the sword c. But to expresse the whole life doings of this godly Martyr seeing we haue his own testimony concerning the same it shal be best to refer the reader to his own report writing to his father of the whole discourse of his troubles froÌ„ the beginnyng almost to the latter ende in order maner as ye shal heare ¶ A discourse of the whole processe and doyngs of M. Bland written and reported by himselfe to his father in his owne letter as followeth DErely beloued father in Christ Iesu I thank
Letter of Nicholas Shetterden to his mother O My good mother whom I loue with reuerence in the Lord 〈◊〉 his moâ—â—er an oâ—â—er letter 〈…〉 and according to my duety I desire your fauourable blessing and forgeuenes of al my misdedes towards you Oh my good mother in fewe wordes I wish you the same salutation which I hope my selfe to feele and partly tast of before this come to you to reade And in the resurrection I verely beleeue to haue it more perfectly in body and soule ioyned together for euer and in that daye God graunt you to see my face with ioy but deare mother then beware of that greate Idolatrie and blasphemous Masse O lette not that be your God whiche mice and wormes can deuoure â—â—stimony 〈…〉 against 〈◊〉 Idâ—ll of 〈◊〉 Aultar Beholde I call heauen and earth to recorde that it is no God yea the fire that consumeth it and the moystenesse that causeth it to moulde and I take Christes Testament to witnesse that it is none of his ordinaunces but a meere inuention of men and a snare to catche innocents bloud and now that God hath shewed it vnto you be warned in time O geue ouer olde customes become new in y e truth What state soeuer your fathers be in leaue that to God â—hat soeâ—er the 〈◊〉 were 〈◊〉 word â—ust needes 〈…〉 and let vs followe the counsell of his woorde Deare mother imbrace it with heartye affection reade it wyth obedience lette it be your pastime but yet caste of all carnall affections and loue of worldly things so shall we meete in ioy at the last day or els I bid you farewell for euermore Oh farewell my friendes and louers all God graunt me to see your faces in ioy Amen From Westgate the 11. of Iuly 1555. Your childe wrytten with his hande and sealed with his bloude Nicholas Shetterden being appoynted to be slaine The copie of a letter wrytten to his wife I Wrote vnto you as one y t longed more to heare of your healthe â—n other â—etter of 〈…〉 wyâ—e then of all worldly treasure willing you to entreate Esau the elder brother by nature gently geuing to him his own yea and offer him one of the droues and say they be Iacobs and are sent for a present to my Lorde Esau but he wil not take it c. Now my beloued ye knowe the blessing of oure father is that the elder shall serue the younger wisedom our mother hath taught vs the same and I know ye do complaine of your seruaunt the flesh that he is rebellious diobedient and vntoward vnruely and crookedly ye thinke he doth his seruice but yet behold how shall ye plead your cause before an indifferent iudge for if it be true that his seruice be not according to hys duetie as it is many times found in seruaunts yet I say can you shewe your cause to no indifferent iudge but hee shall obiect against you that he is not kept like a seruant but he lacketh both meat and drinke and other necessaries meete and due for a seruaunt so shall ye take more shame of your own complaint then remedy or vantage against your seruant and it shal be a cloke for him to hide all his rebellion and vntoward seruice because ye haue misused him And therefore my sentence is that yee paciently beare with him in small faultes and amende your owne greate faultes as oppression crueltie and couetousnes requiring more then a seruaunt can do specially being tired wyth labour famined wyth hunger and lamed with stripes And these things amended if hee doe hys seruice negligently as no doubt sometime he wil yet then ye may boldly correct him with discretion sometime if he do not hys taske ye may make hym go to bed supperlesse but yet beate hym not with durable strokes neither withholde hys meate in due time and pinche him not by the belly continually but * * Corporis curam agite 〈◊〉 ad concupisceÌ„tiaâ— let him haue some thing to ioy in onely watch hym and keepe him from doing of harm Though he be but a stranger in the life that is in God yet be good to straungers for we are all straungers in darkenesse and captiues in sinne as well soule and spirite being in Egypt as now the flesh is yet vnbaptised with the terrible red Sea of deathe and remember that one lawe abideth for the stranger I meane one reward abideth both bodye and soule in the lande of euerlasting rest And therefore intreat him gently and deale with him iustly now The body of man is redemed as well as the soule for the time will come that the yoke of bondage shall be taken from his necke and he shall be a fellow heire with your yonger brother Circumcise him therefore but doe not misuse hym nor keepe him from hys owne but deale mercifully wyth the straunger that he may saye Oh of what vnderstanding heart is this people who hath God Or where is God so nigh as to these God make you wise and politike in hart victorious in fielde of this world to rule the nations with a rodde but kill not the Gabaonites wyth whome peace is taken but lette them drawe water and hew woode The Gabaonites though they be but strangers not to be pampared yet are they not to be cast out but geue them their meate and drinke due for labourers and be glad because your disease is so remedied for it is better and easier for a thirstie labouring man to drinke then for a dronken man to tell a sober tale Yea it is a token that yee haue earnestly followed your labour and not kepte companie with dronkardes and belly Gods and therefore be glad I say yea and glad againe for great is your rewarde in heauen yea blessed shall they be that in this your zeale shall meete you and withdrawe your hande from reuenging your selfe vppon that churlish Naball which thing I hope to doe nowe with these sweete reasons and frailes of Figges I being of one house with your seruaunt Naball I dare say to you that churlishnesse is hys name but reuenge not for the Lorde shal do it in his due time Farewell mine owne heart Yours in bondes at Westgate Nicholas Shetterden The next day after the condemnation of these foresayd which was the 26. day of Iulye were also condemned for the same Articles W. Coker W. Hopper of Cambroke Henry Laurence Richarde Wright of Ashforde W. Stere of Ashforde But because the execution of these Martyrs pertaineth not to thys moneth more shall be sayde the Lorde willing of them when we come to the moneth folowing of August Nicholas Hall and Christopher Waide Martyrs THe same moneth of Iuly next after the suffering of the Kentishmen aboue named Iuly 19. Nic. Hall and Christopher Wayde Martyrs followed the death Martyrdome of Nicholas Hall Brickelayer and Christopher Waid of Dartford which both were condemned by Maurice Bishoppe of
of men For it is wrytten Blessed is the manne that hath not gone in the wayes of sinners and hath not stande in the counsailes of the vngodly and hath not sit in the chaire of pestilence Psal. 1. God forbid that I should deny Christ where I ought to confesse him I wil not set more by my life then by my soule neither will I exchange the life to come for this worlde heere present O howe foolishly speaketh he which heere argueth me of foolishnesse Neither doe I take it to be a thing so vncomely or vnseeming for me not to obey in this matter the requests of those so honourable iust prudent vertuous and noble Senatours whose desires he sayeth were inough to commaunde me For so are we taught of the Apostles That we ought to obey God before men After that we haue serued and done our duetie first vnto God then are we bounde next to obey the Potestates of this worlde whome I wish to be perfecte before the Lord. They are honourable but yet are they to be made more perfecte in the Lord They are iust but yet Christ the seat of iustice is lacking in them They are wise but where is in them the beginning of wisdom that is the feare of the Lorde They are called vertuous but yet I wish them more absolute in Christian charitie They are good and gratious but yet I misse in them the foūdation of goodnes which is the Lord God in whome dwelleth all goodnes and grace They are honourable yet haue they not receiued the Lord of glory which is our Sauiour most honourable and glorious Vnderstande you kings and learne you that iudge the earth Serue the Lord in feare and reioyce in him with trembling Hearken to doctrine and get knowsledge least you fal into Gods displeasure and so pearish out of the way of righteousnes What freat you what fume you O Gentils O you people what cast you in your braines the cogitations of vanity you kings of the earth and you princes why conspire you so together against Christ and against his holy one Psal. 2. Howe longe will you seeke after lies and hate the trueth Turne you to the Lorde and harden not your hearts For this you must needes confesse that they which persecute the Lordes seruaunts do persecute the Lorde him selfe For so he sayeth himselfe Whatsoeuer men shall doe to you I will count it to be done not as vnto you but to my selfe And nowe let this carnal polliticke counseller and disputer of thys worlde tell wherein haue they to blame me if in mine examinations I haue not aunswered so after their minde and affection as they required of me seeing it is not our selues that speake but the Lord that speaketh in vs as he himselfe doth fore witnesse saying When ye shall be brought before rulers and Magistrates it is not you your selues that speake but the spirit of my father that shal be in you M. 10 Wherefore if the Lord be true and faithfull of his word as it is most certain then is there no blame in me for he gaue the wordes that I did speake and who was I that coulde resist his will If any shall reprehende the things that I sayde let hym then quarell wyth the Lorde whome it pleased to worke so in me And if the Lorde be not to be blamed neither am I heerein to be accused which did that I purposed not and that I forethoughte not of The thinges whiche there I did vtter and expresse if they were otherwise then well lette them shewe it and then will I say that they were my wordes and not the Lordes But if they were good and approoued and such as can not iustly be accused then must it needes be graūted spite of their teethe that they proceded of the Lorde and then who be they that shall accuse me A people of prudence Or who shall condemne me Iust iudges And though they so doe yet neuerthelesse the worde shall not be frustrate neither shall the Gospel be foolish or therefore decay but rather the kingdome of God shall the more prosper and flourish vnto the Israelites and shall passe the sooner vnto the electe of Christe Iesu And they which shall so doe shall proue the greeuous iudgement of God neither shal they escape without punishment that be persecuters and murderers of the iust My well be loued lift vp your eyes and consider the counsailes of God Hee shewed vnto vs a late an Image of his plague which was to our correction And if we shall not receiue him he will drawe out his sworde and strike with sworde pestilence and famine the nation that shall ryse against Christe These haue I wrytten to your comforte deare brethren Pray for me I kisse in my heart with an holy kisse my good maisters Siluius Pergula Iustus also Fidel Rocke and hym that beareth the name of Lelia whō I know although being absent Itē the gouernor of the Vniuersitie Syndicus all other whose names be writtē in the boke of life Farewel all my felow seruants of God fare ye wel in the Lord pray for me continually From the delectable horchyard of Leonine prison 12. cal Aug. An. 1555. ¶ It is wrytten of one Thebrotus that when he hadde read y e booke of Plato De immortalitate animae hee was so mooued and perswaded therewith that he caste hym selfe downe headlong from an high wall to be rid out of thys present life If those heathen Philosophers hauing no worde of God nor promise of any resurrection and life to come coulde so soone be perswaded by reading the wordes of Plato to cōtemne this world and life here present how muche more is it to be required in Christians instructed with so many euidences and promises of Gods most perfect word that they shoulde learne to cast of the carnall desires and affections of this miserable peregrination and that for a double respect not onely in seeing reading and vnderstanding so many examples of the miseries of thys wretched worlde but also muche more in considering and pondring the heauenly ioyes and consolations of the other world remaining for vs hereafter to come For a more full euidence wherof I thought good to geue out this present letter of Algerius aboue prefixed for the taste of the same and a liuely testimony for all true Christians to read and consider Now let vs proceede further the Lord willing in our Table of Italian Martyrs Persecutours Martyrs The causes  Ioannes Aloisius At Rome An. 1559. Of Ioannes Aloisius we finde mention made in a letter of Symonne Florillus whiche Aloisius was sente downe frō Geneua to the parties of Calabria there to be their minister who afterwarde was sent for vp to Rome and there suffered Ex Epist. D. Simonis Florilli  Iacobus Bouellus At Messina An. 1559. Iacobus Bouellus was likewise sent frō Geneua to the sayde parties of Calabria with Aloisius who also being sent for vp to Rome was sente
of heresy and so prohibited by Bishops for to preach the worde of God Wrongfull prohibytion oughte not to stoppe the preaching of Gods worde that they ought for no mans commaundement to leaue or stop though they do neuer purge themselues afore them for such will admitte no iust purgation many times but iudge in theyr own causes and that as they lust which me thinketh is not all comely Therfore in the old law the priestes and other Iudges do sit together hearing of matters that were in controuersy Yet this I thinke reasonable that a man iustly and not causelesse suspect Popish prelates iudges in their owne causes and namely if he be so found faultye of heresy ought to cease from preaching after he is inhibited vntill he haue made his purgation before some Iudge But in my rude opinion it were necessary and conuenient that our heades should not be ouer ready of suspition Swiftnes of suspition reproued and so inhibiting men approued from preaching specially in this Session when the people doth suspect them to doe it more for loue of themselues and mainteining of their priuate lucre or honor then to do it for loue of God and maintenance of his honor In the xxij where you demaund whether I beleue that it is lawfull for all Pristes freely to preache the woorde of God or no Answere to the 22. article and that in all places at all seasons to al persons to whom they shall please although they be not sent I say that priestes are called in Scripture by two distinct wordes that is to wit Praesbiteri Sacerdotes The fyrst is to say auncient men Seniors or elders and by that word or vocable Priestes whether they ought to preach though they be not sent are the seculer iudges or such like head officers sometime also signified as we reade in Daniel that they were called which defamed and wrongfully accused Susanna that this is seldome and nothing so customably as those to be called Praesbiteri which are set to be Prelates in the Church to guide the same by the word of God and his blessed doctrine Episcopi and Praesbyteri all one that is the roode of direction and the foundation of Christes fayth And Priestes thus called Praesbiteri in the Primitiue Church what time were but few traditions and ordinaunces to let vs from the strayt trade or institution made by Christ and his Apostles were the very same and none other but Bishops as I shewed you in the first part of mine aunswere by authoritye of Saynt Hierome Paul also recordeth the same right euidently in the first to Titus in this fourme I left thee Titus quoth blessed Paule behinde me in Crete that thou shouldest set in a due order such thinges as lacke or be not els perfectly framed and that thou shouldest set priestes in euery towne Priestes haue two names in Scripture Presbyteri Sacerdotes like as I did appoynt thee if any be without reproche or blamelesse the husbande of one wife hauing faythfull children not geuen to ryote or that be not vnruely for so ought a Bishop to be c. These are not my words but S. Paules in the Epistle to Titus Tit. 1. Where you may see that a priest called Praesbiter shuld be the same that we call a byshop whom he requireth a litle after to be able by wholesome doctrine of Gods Scripture Descripâ—â—â—â— of a 〈◊〉 Priest Gainesayâ—â—â— of truth 〈◊〉 to be 〈◊〉 by scriptures 〈◊〉 by authority only oâ— traditions of men made in generall Councels What miâ—â—sters be 〈◊〉 to exhort the good to â—olow the same doctrine if any shall speake agaynst it to reproue them thereby And marke you how he would haue a bishop otherwise called an auncient man or a priest to make exhortation by holy scripture therby to reproue them that shall speake agaynst the trueth not to condemne them by might or authority onely or els by traditions of men made in generall Councels And as many as are in this wise Priestes whiche are called commonlye Praesbiteri otherwise Bishops such as in the church are set to take cure of soule and to be spirituall pastors ought to preach freely the word of God in all places and times conuenient and to whom soeuer it shall please theÌ„ if they suppose and see that theyr preaching should edify and profite And where as you adde this particle Though they were not sent I say that all suche are chosen to be preachers and therfore sent for of this speaketh S. Gregorye in his Pastorals in this wise Grigor in Pastoral Praedicationis quippe officium suscipit quisquis ad sacerdotium accedit Whosoeuer taketh priesthood vpoÌ„ him taketh also vpon him the office of preaching Yea your lawe reporteth in like maner Distinct. 43. where it is thus sayd A Priest ought to be honest that he may shew honesty both in wordes and conditions Dist. 43. Wherfore it is sayd in the Canticles The Cheekes of the spouse that is to wit of preachers are to be compared to a Turtle doue Where is moreouer added He must also haue the gift of teaching because as sayth S. Hierome innocent coÌ„uersation without speach or preaching how much it is auaylable by example geuing so much doth it hurt agayn by sileÌ„ce keping for wolues must be driueÌ„ away by barking of dogs by the shepheards staffe which as y e glose sheweth signifieth preaching sharpe words of the priest And this I vnderstaÌ„d of such as should be priestes elect both by god and men in Gods church whose office is to preach And though many of them which now doe minister in the church and are elect by bishops otherwise theÌ„ after the maner of Christes institution and the forme of the primitiue Church neither do ne can preach Multitude serueth for authority yet ought not the multitude of such to be layd for an authority agaynst me or other that are compelled to shew the truth and right ordinance of the apostles that was vsed afore time in the Primitiue church God bring it in agayn Neither ought we for the negligence of bishops which haue chosen such an ignorant multitude wherby the principal duty of priestes is growen out of knowledge when we do shew you therof to be so enforced by a booke othe and therfore noted as heretickes imprisoned and burned Sacerdotes Other be called priestes in the new Testament by thys word Sacerdotes that is to say I thinke sacrificers And thus as Christ was called Rex Sacerdos Kyng Prieste so be all true Christen men in the newe Testament as is testified Apocal. 1. by Christ made Kinges and Priestes The wordes in the Apocal. be thus Apoc. 1. To Iesu Christ whyche hath loued vs and washed vs from our sinnes through his bloud and made vs kinges and priestes vnto God euen his father vnto him be glory and rule for euer and euer Amen
commauÌ„d others that which they are not able to accomplish Num. 22. and while they pretend to seeke the gayne of soules they hunt and seek rather for worldly lucre Which Baalam the Prophet did well expresse who conuerted the gift of prophecy and the grace of blessing which he had receiued of God not to the profite of others but to his owne commodity And some there be which whiles they correct others they preteÌ„d to do it with the zeale of God and whiles they would seeme to be better then other this they doe with a certayne presumption rashnes and so fall in their owne presumption and temerity Rom. 10. Zeale without knowledge what it is Of whome the Apostle speaketh Which haue a zeale of God but not according to knowledge To haue a zeale of God according to knowledge is to do any thing in Gods matters prudently and circumspectly Of whom Oza beareth a type and resemblaunce Who whiles that he went about with his hand to stay the Arke of the Lord staggering a litle by reason of the kicking of the Oxen which caried it fell downe therfore dead 2. King 6. The Arke of the Lorde to stagger or miscarye by the kickyng of the Oxen signifieth the law of the Lord which the priestes themselues ought to beare and hold vp to be contraried of them in not obseruing the same Oza punished for holding vp the Arke to be turned out of the right course to the contrary part which Oza who is interpreted to be a helper of god attempteth to hold vp For there be certayne Prelates which while they see the order of priesthood by some enormity or excesse to strayne the law of God neuer so litle out of the right course and labor to redresse and rectify that misorder rather by vayne ostentation of theyr owne strength then for any pure zeale to God while they thus presume inordinately to do thinking to seme to be the helpers of God many times do mortally fall and incurre therby great daunger and perill Some other also there be whiche hauing before theyr eies no consideratioÌ„ of mans infirmity neither being touched with any respect of mercy and compassion nor knowing how to say with the Apostle Who is infirme and I am not infirme these whiles they compare themselues to suche as be vnder theyr charge not in condition wherein they are equall but in authority wherin they are superiours couet to be theyr maysters more to rule ouer them then to profite them they oppresse the weakenesse of theÌ„ by force and violence of authority and compell them to theyr obedience which is rightly figured by the fact which is reade in y e Gospell of Symon Cyrenaeus Luke â—â— whom the persecutours of the Lord constrayned to take vp the Crosse of Christ. Whose name also doth fitly agree w t y e same figure For Simon by interpretation is called obedient Symon then that is to say the obedient man is forced to beare y e Crosse of the Lord when as subiectes being constrayned of theyr maysters by the rigour either of Lordship or authority or fere of theyr curse and so compelled to obey them are dryuen to sustain the Crosse of continency agaynst theyr wils who neither do loue the Crosse which they beare because they beare it rather to theyr destruction theÌ„ to theyr health neither by bearing the Crosse do dye vnto sinne but by the bearing therof are rather quickned vnto sinne For therof ryse diuers other more greuous sinnes For by the inhibiting of lawfull and naturall mariage with one woman riseth the vnnaturall and most execrable Sodomitical fornication What inconuenience riseth of coacted matrimony riseth also the vnlawfull and damnable defiling of other mens wiues riseth furthermore cursed and whorish filthines and pollution and moreouer riseth most abhominable incest agaynst all nature with theyr owne kindred with a heape of manifolde other filthy ahhominatioÌ„s and lecherous pollutions whereby the frayle infirmity of man is brought no doubt into great perill Wherefore Loth being deliuered from the burning of Sodome through the guiding of the Lordes Aungell and beriued of the felowship of his wife whiles that he coÌ„sidering his owne infirmity durst not ascend vnto the mountaine as the Angell badde him did choose rather to dwel in Segor a litle City nere by the Aungell thus bidding hym and speaking vnto him Gen. 19. Saue thy soule and looke not behinde thee but saue thy selfe in the mountayne least thou also perish To whome Loth aunswered I pray thee Lord because thy seruant hath found such grace in thy sight that thou wilt saue me I can not be saued in the mountayne least perhappes some euill take me and I dye There is a litle City hereby whereunto I may flye and may be saued in it What meaneth this that Loth flying from Sodome by the commaundement of the Aungell to be saued in y e mouÌ„tayne would not ascend vp to the hill fearing there to perish but did chose rather to dwell in Segor a small Cittye neare vnto the hill Lothes refusing to goe vp to the mountaine what it meaneth there to be saued but that euery faythfull man coueting to eschue the burning daunger of Sodomiticall lust while neither he is able to mount vp to the toppe of virginity and also is afeard to ascend to the mouÌ„tayne of the state of widowhood least he perish therein flyeth therfore to the state of matrimony which is a small coÌ„tineÌ„cy in respect of the other two also nere vnto theÌ„ both For after those two kindes of continencye The chastitye of of mariage as neare to heauen as viâ—ginitye this chastity is also proued to be laudable is not depriued of the reward of the kingdome of heauen Unto this chastity he is commauÌ„ded to flie which can not otherwise coÌ„teine to be saued in it least peradueÌ„ture if he clime vp to the mouÌ„t he fall into inconueniency perish therin that is least if he shall attempt to obtein by his owne strength the contenencye whyche is not geuen vnto him of God the euill of incontinency or fornication or of some of the other euilles afore rehearsed do fall vpon him and so he perish in them mortally For there be many who while they consider not their owne infirmity while they striue to atchiue greater thinges theÌ„ they are able to reach in this theyr climing do fall headlong into worse inconuenience and while they foolishly seeke for great thinges doe lose the lesse which before they seemed to haue Whych we may well vnderstand by the example of Loth aforesayde Who what time he left the small Cittye Segor which he chose before to inhabite in the which he sought to be saued went vp to the mountayne and there abyding fell into the stolne incest of his owne daughters as the scripture witnesseth saying Loth went vp from Segor and remayned in the mountayne and his daughters gaue to
theyr father wine to drinke that night And the elder of them went and lay with her father Which thing had not happened vnto him if he had kept himselfe still in Segor where be might haue bene saued at the bidding of the Aungell as he himselfe required But because he forsooke that which was graunted to hym of the Aungell and presumed to that vpon his owne will contrary to the precept of the Angel which was not grauÌ„ted therfore he fell into great daunger of his soule committed the greuous sinne of incest No otherwise doth it happeÌ„ to many other who while either they forsake y e thing which is graunted theÌ„ of God or ambitiously clime after that which is to theÌ„ not graunted Euery maÌ„ ought to be contented with his owne gifte both they lose that which they had graunted vnto theÌ„ and fall into that which to them was not graunted For diuers there be which while they forsake eyther willyngly or agaynst theyr will the maryed life which is to them lawfully permitted and in which they might be saued and striue with a presuÌ„ptuous desire to lead a single life both they lose that health and safety whych they might haue had in one and incurre great daunger in the other so that whereby they suppose most to gayne by the same they lose fall into the pit of greater ruine Which thing S Paule y e Doctor of the Gentiles well considering and tenderly prouiding for the infirmity of the weake CorinthiaÌ„s writing to him for counsell touching this matter did write to theÌ„ agayne in this wise saying As concerning the thinges wherof ye wrote vnto me as it is good for a man not to touch a womaÌ„ 1. Cor â— Neuerthelesse to auoyd whoredome let euery man haue his wife and let euery woman haue her husband Let the husband geue vnto his wife due beneuoleÌ„ce likewise also the wife vnto her husband And a litle after withdraw not sayth he your selues one from an other except it be with consent for a time that you may geue your selues vnto fasting and praier and afterward come together agayne leâ— to Sathan tempte you for your incontinencye â—om 9. For as the Poeâ— sayth we can not all do all thinges and as the Apostle sayth It is not in him that willeth not in him that runneth but in God that sheweth mercy Also an other place For to euery one of vs is geuen grace according to the measure of the gift of Christ. â—phe 4. And that euery one of vs ought to keepe and not to transgresse this measure he teacheth anone after saying I wish that all men were as I my selfe am but euery man hath his proper gift of God one after this maner an other after that 1. Cor. 7. And that we are to be kept within our compasse and measure and ought therewith to be content hee teacheth moreouer as followeth Let euery man abide in that vocation wherein he is called And shortly after for confirmatioÌ„ therof hee repeteth the same agayne and sayth Let euery man wherein he is called therein abide with the Lord And because he perceaued that the infirmitie of man was not able to susteine the burning motioÌ„s and heates of nature styrring in a man but onely by the grace of God neither to be able to conquere the fleshe fighting agaynst the spirite according to that whiche he sayth of himselfe in an other place For I see an other Lawe in my members rebelling agaynst the Lawe of my minde he therefore of mercy and compassion as condescending vnto their weakenes and not by rigour of law and force of commaundement thus sayde As also in an other place in his Epistles he speaketh in like woordes saying I speake thus grosly after the maner of men because of the infirmitie of your flesh And in this foresaid Epistle 〈◊〉 6. moreouer a litle before vsing the same maner of speach he saith Thus I say to you as of fauour and not of commaundement And adding moreouer he sheweth As touching virgines I haue no commaundement of the Lord 1. Cor 7. but onely do geue counsell as one that haue found mercy with God that I shoulde be faythfull That is after the same mercy wherwith the Lord hath informed and instructed me when he called me to the fayth and made me faythfull to hym so I likewyse doe geue counsell to other and shewe the same mercy to them And for asmuch as both are good to witte to haue a wife or not to haue to haue a husband or not to haue neither is there anye sinne in hauing wife or husband shortly after he inferreth saying I suppose therefore this to be good for the present necessitie I meane that it is good for a man so to be What meaneth this for present necessitie What is this necessitie present but present infirmitie or els instant necessitie compelling to doe as y e order of necessitie requireth Or els he meaneth by this present necessitie the distresse of that time which then was instant and compelled him to write and so to beare with them which was for the auoyding of the fornicatioÌ„ amongst them and many other kinds of filthines aboue touched which might haue happened For the which fornication he tooke occasion to write vnto the Corinthians and to answere to theyr letters and therfore he vehemently agaynst the sayd Corinthians in y e former part of the sayd Epistle vttereth these words What will you shall I come to you with a rod or in loue and in the spirite of meekenes There is heard among you to be fornication 1. 〈…〉 such fornication as is not named among the Gentiles that one should haue his own fathers wife c. And therfore for this necessity of auoyding such fornication he saith It is good for a man so to be that he which cannot coÌ„teine 1. 〈…〉 should mary take a wife which afterward he expouÌ„deth thus inferring art thou bouÌ„d to a wife seek not to be losed And if thou be losed froÌ„ a wife seek not a wife But if thou takest a wife thou sinnest not and if a virgine mary she sinneth not c. And that he spake not thys by way of commaunding but of sufferance and compassion he sheweth plainly in these words folowing But I spare you that is to say I beare with your infirmity therefore he leaueth it in the free power and will of euery man to chuse what he best liketh Neither doth he inforce any man he sayth violently nor charge them with any strait commaundement and therfore addeth these words folowing And this I speake for your owne commodity not to tangle you as in a snare but for that it is good and honest for you that you may serue the Lord without separation This he sayth to them whom before he exhorted to coÌ„tinency and whom he woulde not to be let or troubled by matrimoniall coniunction But to other he sayth thus If