Queene Mary and her childe turned out of Latin into Englishe and ineuitable malediction and hast enioyned them that they should conceiue in sinne and beyng conceiued should be subiect to many and grieuous tormentes and finally be deliuered with the danger and ieopardy of their lyfe We beseech thee for thine exceeding great goodnes and bottomlesse mercy to mittigate the straightnes of that law Asswage thine anger for a while and cherish in the bosome of thy fauour and mercye our most gracious Queene Mary beyng now at the poynt of her deliuerance So helpe her that without danger of her lyfe she may ouercome the sorow and in due season bring forth a chyld in body beautifull and comely in mynd noble and valiant So that afterward she forgetting the trouble may with ioy laude prayse the bountifulnesse of thy mercy Anno 1554. Ianuary and together with vs praise and blesse both thee and thy holy name world withouten ende This Oh Lord we desire thee we beseeche thee and most hartily craue of thee Heare vs oh Lord and graunt vs our petition Let not the enemies of thy faith and of thy Church say Where is theyr God ¶ A solemne prayer made for king Phillip and Queene Maries childe that it may be a male chylde welfauoured and wittie c. A deuout prayer made by the Catholickes for Q Mary being great quicke with childe O Most mighty Lord God which regardest the prayer of the humble and despisest not their request bowe downe from thine high habitation of the heauens the eies of thy mercy vnto vs wretched sinners bowing y e knees of our hartes and with many and deepe sighes bewayling oure sinnes offences humbly with eyes intent hands displayed praying beseeching thee with the shield of thy protection to defend Mary thy seruant and our Queene who hath none other helper but thee and whom through thy grace thou hast willed to be conceiued with chyld and at the time of her trauaile graciously with the helpe of thy right hand deliuer her and from all danger with the child in her conceiued mercifully preserue It hath seemed good in thy sight mercifull Father by thy seruaunt Mary to worke these woÌ„ders that is to say in her hands to vanquish and ouerthrow the stout enemy to deliuer vs thy people out of the hands of * The Papistes call the Protestantes hereticks and enemies to the crosse of Christ euen as Achab called Elias the disturber of â—sraell when he was onely the disturber himselfe heretikes Infidels enemies to thee and to the crosse of thy beloued sonne Iesus Christ that of thy seruaunt thou mightest speake in farre countreys Therefore for these wonderfull workes which thou doest to thy seruaunts thou art magnified Lord God for euer and we thy people blesse thee the God of heauen which hast wrought vpon vs this great mercy and hast excluded from vs the heretike the enemy of truth the persecuter of thy church We know we know that we haue grieuously Lord sinned that we haue bene deceiued by vanitie and that we haue forsaken thee our God Our iniquities be multiplied on our head and our sinnes be increased vp to heauen and we our selues haue offended and our princes our priests for these our sinnes haue deserued an hypocrite to our prince our sinnes haue deserued a Tyrant to our Gouernour that should bryng our lyfe to bitternes We be not worthy to haue so gentle and mercifull a Queene so godly a ruler finally so vertuous a prince at the very beginning of whose raigne a new light as it were of Gods religion seemed to vs for to spring rise Q. Mary compared of the Papistes to Q. Iudith The Iews did blesse y e widow Iudith with one voice saying Thou art the glory of Ierusalem thou art the ioy of Israell thou art the honor of our people for that thou hast loued chastity and thou shalt be blessed for euer And we the English people with one agreeable consent do cry Make how forgetting his prayer he falleth to the praysing of Q Mary Thou Mary art the glory of England our ioy the honour of thy people for that thou hast embraced chastitie thine heart is strengthened for the hand of our Lord hath comforted thee and therfore thou shalt be blessed for euer But bow downe O most mercifull Father thine eare and open thine eyes and behold our affliction and our humble confession Thou knowest Lord that against Phillip not by humane but by thy ordinaunce our king and against thy seruaunt Mary by thy prouidence our Queene the restorers and maintainers of thy Testament of the faith most constaÌ„t defenders of thy church thou knowest I say that against these our two gouernors the enimies of thy holy * The TestameÌ„t setteth vp onely the glory of Christ. Testament of the Church thy spouse be most ranke Rebels and spitefull murmurers walking after their lustes whose mouth speaketh wordes of pride to the end they may set vp the kingdome of heretikes schismatikes By the power of their handes they would * If the chaunging of Gods promises destroying his inheritance stopping the mouthes of Gods people if contentions warres and schismes be tokens of heretickes who so great heretickes as the papists be chaunge thy promises and destroy thine inheritaunce and stop and shut vp the mouthes of them y t praise thee and extinguish the glory of thy catholike Church and aultar It is manifest and plaine how many contentioÌ„s how many conspiracies and seditions how great wars what tumults how many how great troublesome vexations how many heresies schismes for these be the most ready deuises and euident tokens of heretickes for our sinnes do hang ouer vs if thy seruant be taken from this life for we acknowledge that our Lord is omnipotent who hath pitched his dwellyng place in the midst of his people to y e intent to deliuer vs out of y e hands of our enemies Turne therfore thy countenance vnto vs shew vnto vs O Lord thy face Punish vs for our sinnes according to thy will pleasure onely now deliuer vs. We bowing the knees of our hart beseech thee that thou wilt not reserue vnto vs punishment for euer we shall prayse thee all the days of our life Heare our cry and the praier of thy people open to them the treasure of thy mercy thy gracious sauour the spring of liuely water Thou that hast begon make in the hand of the seruaunt a perfect worke Suffer not we pray thee the * Cry 〈◊〉 lowder 〈◊〉 Priest◠〈…〉 your God a sleepe The Lordâ— gaue a 〈◊〉 to Sâ—â—ra 〈◊〉 Eliâ—zabeth so did he noâ— to Q Maâ—â— faythlesse rebels to say of thy seruaunt and her Counsellours that they haue deuised matters which they cannot performe And graunt vnto thy seruant an happy and an easie trauail For it is not impossible to thy power nor indecent to thy
religion set vp amongest vs agayne but come away come away as the Angell crieth from amongst them in their idolatrous seruice Apoca. 18. lest you be partakers of their iniquitie Harken to your preachers as the Thessalonians did to Paule that is conferre their sayings with the scriptures if they sound not thereafter the morning light shall not shyne vpon them Esay 8. Vse much and hearty prayer for the spirite of wisedome knowledge humblenes meekenes sobrietie and repentaunce which we haue great need of because our sinnes haue thus prouoked the Lordes anger against vs but let vs beare his anger and acknowledge our faultes with bitter teares and sorowfull sighes and doubtles he will be mercifull to vs after his wonted mercy The which thyng he vouchsafe to do for his holy names sake in Christ Iesu our Lord to whome with the father and the holy ghost be all honour glory prayse and euerlastyng thankes from this tyme forth for euermore Amen Out of prison by yours in the Lord to commaund Iohn Bradford ¶ A letter to M. George Eaton ALmighty God our heauenly Father recompence aboundantly into your bosome my dearely beloued here and eternally A letter aâ— M. Bradford to M. George Eaton the good which froÌ„ him by you I haue continually receiued sithen my comming into prison Otherwyse can I neuer be able to requite your louing kindnesse here then by praying for you and after this lyfe by witnessing your fayth declared to me by your fruits wheÌ„ we shall come and appeare together before the throne of our Sauiour Iesus Christ whether I thanke God I am euen now a goyng euer looking when officers wyll come satisfie the precept of the Prelates wherof though I can not complayne because I haue iustly deserued an hundreth thousand deaths at gods hands by reason of my sinnes yet I may and must reioyce because the Prâ—lates do not persecute in me myne iniquities but Christ Iesus his veritie so that they persecute not me they hate not me but they persecute Christ they hate Christ. And because they can do hym no hurt for he sitteth in heauen The Prelates persecute and hate the Martirs not for their iniquities but for hatred of Christ of his veritye in them and laugheth them and their deuises to scorne as one day they shall feele therfore they turne their rage vpoÌ„ his poore sheepe as Herode their father did vpon the infants Math. 2. Great cause therefore haue I to reioyce that my dere Sauiour Christ wil vouchsafe amongst many to chuse me to be a vessel of grace to suffer in me which haue deserued so often iustly to suffer for my sinnes that I might be most assured I shall be a vessell of honour in whom he will be glorified Therfore my right deare brother in the Lord reioice with me geue thankes for me and cease not to pray that God for his mercies sake would make perfect the good he hath begun in me And as for the doctrine which I haue professed and preached I do confesse vnto you in writing as to the whole world I shortly shall by gods grace in suffering Iohn Bradford geueth testimony of his doctrine that it is the very true doctrine of Iesus Christ of his Church of his Prophets Apostles and all good men so that if an Angell should come from heauen and preach otherwise the same were accursed Therefore wauer not deare hart in the Lord but be confirmed in it and as your vocation requireth wheÌ„ God so will confesse it though it be perillous so to do The end shall euidently shew an other maner of pleasure for so doyng then tong can tell Bee diligent in prayer and watch therein Use reuerent readyng of Gods worde Set the shortnesse of this tyme before your eyes and let not the eternitie that is to come depart out of your memory Practise in doing that you learne by reading and hearing Decline from euill and pursue good Remember them that be in bondes especially for the Lordes cause as members of your body and fellow heires of grace Forget not the afflictions of Syon and the oppression of Ierusalem and God our Father shall geue you hys continuall blessyng thorough Christ our Lorde who guide vs as hys deare children for euer Amen And thus I take my Vale and farewell with you deare brother for euer in this present lyfe till wee shall meete in eternall blisse whether our good God and Father bryng vs shortly Amen God blesse all your babes for euer Amen Out of pryson this viij of February Your afflicted brother for the Lordes cause Iohn Bradford ¶ An other Letter to Maistresse Anne Warcuppe ALmighty God our heauenly father for his Christes sake encrease in vs fayth An 〈◊〉 letter Mistreâ— Anne 〈◊〉 by which we may more more see what glory and honour is reposed and safely kept in heauen for all theÌ„ that beleeue with the hart and confesse Christ his truth wyth the mouth Amen My dearely beloued I remember that once heretofore I wrote vnto you a Vale or a farewell vpon coniecture but now I write my farewel to you in this lyfe in deed vpon certaine knowledge My staffe standeth at the dore I continually looke for the shiriffe to come for me and I thanke God I am ready for him Now goe I to practise that which I haue preached Now am I climing vp the hill it wil cause me to puffe and blow before I come to the cliffe The hill is steepe and high my breath is short and my strength is feeble pray therfore to the Lord for me that as I haue now thorough his goodnes euen almost come to the toppe I may by his grace be strengthened not to rest till I come where I should bee Oh louing Lord put out thy hand and drawe me vnto thee for no man commeth but he whoÌ„ the father draweth See my derely beloued Gods louing mercy he knoweth my short breath great weakenes As he sent for Helias in a firy chariot so sendeth he for me for by fire my drosse must be purified that I may bee fine gold in his sight Oh vnthankfull wretch that I am Lord do thou forgeue me myne vnthankfulnes In deed I confesse right deare to me in the Lord that my sinnes haue deserued hell fire much more then this fire But loe so louyng is my Lord God 〈◊〉 the â—â—â—serued 〈◊〉 death of his to a gloâ—â—â—ous testiâ—â—â—niall of his truth that he conuerteth the remedy for my sins the punishment for my transgressions into a testimoniall of his truth and a testification of his veritie which the Prelates do persecute in me not my sinnes therfore they persecute not me but Christ in me which I doubt not will take my part vnto the very end Amen Oh that I had so open an hart as could so receiue as I should do this great benefite and vnspeakeable dignitie which God my father offreth to me Now
auoyd their danger yet he ceased not to put himself in his enemies hands so was led prisoner As he was in prison many of the faythful came to comfort him but rather he was able to coÌ„fort not onely them which came to comfort him but also the other which were there prisoners with hym The Priests left no diligence vnsought to stirre vppe the Lieuetenaunt which was of himselfe to much inflamed in such matters Arondeau after many interrogations threatning wordes and also fayre promises of his pardon still continued one man Then the Lieuetenaunt seing his constancy condeÌ„ned him to death Arondeau praysing God for his grace geuen Peter Arondeau condemned did not a litle reioyce y t he might suffer in that quarrell in token of reioysing did sing a Psalme being fully resolued to accept y t said condemnation w tout any appeale But his frendes not pleased with his resolution came to him so perswaded with hym not to geue his lyfe so good cheape ouer to his enemies handes that hee was turned from that made his appeale The appeale beyng entred y e Lieuetenaunt seeking to gratifie the aduersaries of y e gospell and especially y e Cardinall of Lorraine secretly Peter Arondeau appealeth by y t backside of the town out of the high way conueyed y e poore prisoner vnto Paris Who being brought vnto Paris by priuy iournies as is sayd was put into prison committed to y e custody of two Presidentes to witte Magistri S. Andre By the meanes of whom the sentence of the Lieuetenant was confirmed also put in execution the 15. day of Nouember in they yeare abouesayd on the which day the sayd Arondeau was burned quick at y e place called S. Iohn in Greue at Paris The constancy heroicall which God gaue hym wherin he indureed victorious vnto death was a mirrour or glasse of pacieÌ„ce to M. Anne du Bourge Counceller in the Parliament of Paris to diuers other then prisoners was to them a preparation toward y e like death which shortly after they suffred Not long after the happy end of this blessed maâ—tyr the forenamed Monroy whiche was the principall accuser party agaynst him was stroken with a disease called * Apoplexia is a sicknes engendered in the brain by aboundance of grosse humors which depriue them that haue it of speach feeling and mouing Most commonly it assaile 〈◊〉 gluttons drunkards and suifetters Apoplexia and thereupon sodeinly dyed By this and many other such like examples the mighty iudgement of God most euidently may appeare who albeit commoÌ„ly he doth vse to begin hys iudgement with his owne houshold in this worlde yet neither doth hys aduersaries alwayes escape theÌ„ selues the terrible hand of his iustice Gods iust vengeaunce vpoÌ„ the Lieuetenaunt a persecutor Also the Liuetenaunt which was his condemner taryed not long after the priest but he was arested personally to appeare before the kinges counsaile through the procurement of a certaine Gentleman of Polonie called Anthony de Leglise agaynst whome the sayd Lieuetenaunt had geuen false and wrong iudgement before By reason whereof the foresayd Gentleman so instantly did pursue hym before the Lordes of the counsaile that all the extorsions polinges of the Lieuetenant were there openly discouered and so he condemned to pay to the gentleman a thousand French crownes of the sunne Note w tin xiiii dayes vpon payne of double as muche Also he was deposed of his office and there declared vnworthy to exercise any roial office hereafter for euer with infamy and shame perpetuall Ex Crisp. Lib. 6. pag. 907. A priest of Valencienes Thomas Moutarde At Valenciennes Ann. 1559. In the towne of Ualenciennes not far froÌ„ France Thomas Moutarde martyr the same yere which was 1559. in the month of October suffered Tho. Moutard Who first being conuerted from a disordered life to the knowledge of the Gospell is to vs a spectacle of Gods great gracious mercy toward his elected Christians This Moutarde was attached for certain words spoken to a priest saying thus that his god of y e host was nothing but abhomination which abuseth y e people of God These words were takeÌ„ first as spoken in hys dronkennes Against the bodely presence of Christ in the hoste But the next day after wheÌ„ the same words were repeted to him agayne to knowe whether hee would abyde by the wordes there vttered or no hee sayd yea For it is an abuse sayd hee to seeke Iesus Christ any other where then in heauen sitting at the glory right hand of God hys father and in thys he was ready to liue dye His proces being made he was condemned to be burned quicke But as he was caryed from the town house to the place of punishment Constancye of a good conscieÌ„ce it was neuer seene a man with such constancie to be so assured in hart so to reioyce at that great honor which God had called hym vnto The hangman hasted as much as was possible to binde him dispatch him The martir in the midst of y e flaming fire lifting vp his eies vnto heaueÌ„ cried to the Lord that he would haue mercy on his soule and so in great integritie of fayth and perseueraunce hee gaue vp his life to God Ex Ioan. Crisp. Lib. 6. ☞ This Dutch story should haue gone before w t the Dutch Martyrs But seeing UallencieÌ„nes is not far distant from Fraunce it is not much out of order to adioyne the same with the French martyrs who altogether at length shal be ioyned in the kingdome of Christ which day the Lord send shortly Amen ¶ Thus haue we through the assistaunce of the Lord deduced the Table of the French and also of y e Dutch martyrs vnto the tyme and reign of Queene Elizabeth that is to the yeare .1560 Since the which tyme diuers also haue suffered both in Fraunce in the lower countrey of Germany whose story shal be declared the Lord willing more at large when we come to the tyme of Queene Elizabeth In the meane season it shall suffice for this present to insert their names onely which here do follow The residue of the French Martyrs ANne du Burge Counsailer of Paris Andrew Coiffier Iohn Isabeau Iohn Indet Martyrs of Paris Martyrs Geoffrey Guerien Iohn Morell Iohn Barbeuille Peter Cheuet Marin Marie Margarite Riche Adrian Daussi Gilles le Court Phillip Parmentier Marin Rosseau Peter Milot Iohn Berfoy Besides the tumult of Amboise the persecution of Vassi Austin Marlorat Master Mutonis The residue of the Dutch Martyrs IAmes de Lo of the I le of Flaunders Iohn de Buissons at Antwerpe Peter Petit Iohn Denys Gymon Guilmin Martyrs Simeon Herme of the I le of Flanders Iohn de Lannoy at Tournay Andrew Michell a blind man at Tournay Frances Varlut at Tournay Alexander Dayken of Bramchastle William Cornu in Henault Antony Caron of Cambray
Letters reuerenciall or demissories to be geuen and deliuered vnto mee in this behalfe with all thynges expedient requisite or necessarie in any wyse and thereupon also the sayd Bishop required the Publike Notary or Actuary William Saye to make an Instrument and the witnesse aforesayde and other present to recorde the same To whom so appealyng and requiryng as afore the sayde Iudges delegate sayd that they wyll declare and signifie to the Kinges Maiestie what is done in this matter and thereuppon will deferre or not deferre to his sayde appellation accordyng as hys graces pleasure and commaundement shall be to them in that behalfe and after all this the sayd Byshop of London sayd to them Iam â—uncti estis officio What wyll your grace doe with me nowe touchyng my imprisonment wyll ye keepe me still in prison shall I not now be at liberty to prosecute myne appeale To whom the Archb. aunswering sayd that they perceyued now more in that matter then they did at the first that this matter is more greater rebellion then he is ware of and therfore said that as yet they would not discharge him and thereupon they committed him agayne to his keeper to prison This talke finished the Archbishop considering that most of the audience there present The 〈◊〉 declare in the effect of Boners Sentence 〈◊〉 Englyshe did not vnderstand the meanyng of the sentence beyng read in the Latin tongue sayd vnto them Because there be many of you here that vnderstand not the Latine tongue and so cannot tel what iudgement hath bene here geuen I shall therefore shewe you the effect thereof and therewith did declare in English the causes expressed in the sentence adding then therevnto these wordes Because my L. of London is found guilty in these matters Boner deâ—priued anâ— vnbishop therefore we haue here by our sentence depriued hym of our bishoprike of London and this we shew vnto you to the intent that from henceforth ye shall not esteeme hym any more as B. of London Then Boner desired the Archbish. to declare likewise what he had done and how he had appeâ—ed Boners â—â—â—â—daynefuâ— wordes 〈◊〉 the Comâ—missioneâ—â— But the other seing his froward contempt refused it saieng ye may doe it your selfe Wherupon very disdainfully againe he sayd Iam functi estis officio What will your grace do w t me touching my imprisonment will you kepe me stil in prison To whom the commissioners answered that they perceiued now more in the matter then they did before that his behauiour was more greater rebellion then hee was ware of and therefore they would not discharge hym Boner aâ—gayne câ—â—mitted tâ— his keepâ— but committed him agayne to his keeper to be kept in prison Where he most iustly remained vntil the deth of that most worthy godly prince king Edward the sixt After which time he wrought most horrible mischiefe and cruelties against the saints of God as appeareth hereafter throughout the whole raigne of Queene Marie From the executing of the which like tirannie Anno 1549. the Lord of his great mercy keepe all other such Amen Now immediately after his depriuation he writeth out of the Marshalsey other letters supplicatorie vnto y e Lord Chancelor and the rest of the kings Counsaile Wherein he thus complaineth that by reason of the great enemity that the Duke of Somerset and sir Thomas Smith bare vnto him his often and earnest suites vnto the King and hys counsaile could not be heard Hee therefore moste humbly desireth their Lordships for the causes aforesaide to consider him and to let him haue libertie to prosecute his matter before them and he woulde daily pray for the good preseruation of theyr honors as appeareth by the woordes of his owne supplication here vnder following Thus after the Commissioners had finished with Boner he bâ—ing now prisoner in the Marshalsey leauing no shift of the law vnsought how to worke for him self as wel as he mighte drewe out a certaine supplication conceiued and directed to the kings maiestie out of the sayd prison of the Marshalsey To the right honourable my Lorde Chancelor of England with all the rest of the kings Maiesties most honorable priuie counsel PLease it your most honourable good Lordshippes wyth my moste humble commendations to vnderstande that all beit heeretofore I haue made such sute and to such persons as I cannot deuise to make more or to more higher it is to wit vnto the kings most excellent maiestie and his most gratious persons in diuers sorts and also vnto your most honorable good Lordships being of his priuie counsell for redresse of suche notable and manifest iniuries and extremities as hath bene contrary to all law honestie and good reason inflicted vnto me by my Lord of Canterburie my Lorde of Rochester Doctor Smith and Doctor May yet because the sayd Doctor Smith being a minister to the Duke of Somerset and they both my deadly ennemies hath sondry wayes studied and laboured my ruine and destruction staying and letting heretofore all my lawfull remedies and â—utes hauing therein helpe and furtherance of these two other aforesayd persons being ready at foote and hand to accomplish all theyr desires and pleasures I shall at thâ—â— presence hauing for a time forborne to trouble for good respectes your moste honorable good Lordshyppes with any myâ—â—tes and especially for your other manifold great affaires in the kinges Maiesties businesse my selfe yet the meane while neither wanting good will ne yet iust cause being where I am to make such sute renue my sute and most humbly beseeche your most honorable good lordshippes to geue me leaue to make most humble supplication againe to your sayd Lordshippes for honest and lawful 〈◊〉 to prosecute my appelâ—atioÌ„ and supplication heretoâ—ore made to the kings moste excellent Maiestie and according â—o the law to make my sute for redresse of the sayde 〈…〉 extremities and wrongs don 〈…〉 the sayd parsones And your sayd Lordships ouer and besides the furtheraunce of iustice many wayes 〈◊〉 me and other and the collection of the kings maiestie Subsidie nowe to be leuied of the Clergie in my diocesse 〈…〉 hath ben and is staied by reason of the premisses shall also binde me moste greatly and intirely to pray daily for the good preseruation of your sayd moste honourable good Lordshippes in all honour felicitie and ioy long to continue and endure vnto Gods pleasure Wrytten in the Marshalsey the 26. of October 1549. Your Lordships most faithful assured Bedes man E. Lon. A supplication made and directed by Edmund Boner late B. of London to the kings Maiestie out of the prison of the Marshalsey 〈◊〉 supâ—â—ication 〈◊〉 the king In the which supplication first after the vsed forme of stile he praied for the prosperous estate of the king long to raigne Then he shewed that his faithful heart and seruice to him hath is and shall be as it was to his father before Then â—e declared how he
God hath dealt vnto them and to the diuersitie of the gifts of the spirite geuen vnto them But let vs nowe consider y t if it be Gods good will and pleasure to geue hys owne beloued heart that is hys beloued church and the members therof into the handes of theyr ennemies to chasten trie prooue them and to bryng them to the true vnfained acknowledging of theyr owne naturall stubburnnesse disobedience towardes God and his commaundements as touching the loue of God and of their brethren or neighbours and their naturall inclination readinesse desire to loue creatures to seeke their owne lusts pleasures and things forbidden of God to obtaine a true and earnest repentaunce and sorowfulnesse therefore and to make them to sigh and crie for the forgeuenesse of the same and for the aide of the spirite daily to mortifie and kill the saide euill desires and lustes yea and often falling into grosse outwarde sinnes as did Dauid Peter Magdalen and other to arise againe also thereout with a mighty crying for mercy wyth many other causes lette vs also consider what he hereafter doeth with the said enemies into whose hands he hath geuen his tenderly beloued dearlings to be chastened and tried Forsothe wheras he but chasteneth his dearlings and crosseth them for a small while accordinge to his good pleasure as all fathers doe with their children Heb. 12. Prouerb 3. Gods iusticâ— vpon his enemies and persecuters He vtterly destroyeth yea and euerlastingly damneth the vnrepentant enemies Let Herode tell me what he wanne by killing Iames and persecuting Peter and Christes tender dearlings and beloued spouse and wife hys Churche Uerely God thought him not worthy to haue death ministred vnto him by meÌ„ or Angels or any worthy creatures but those small and yet most vile beastes lice and small wormes must consume and kill his beastly vile and tirannous body Pharao and Nabuchadonoser for all their pride and most mighty power must at the length let Gods dearlings go freely away out of their land yea out of their bandes and tirannie For when it could not be obtained at theyr handes that Gods congregation mighte haue true mercy ministred vnto them but the counterfaite mercye of these our dayes that is to saye extreeme crueltie and euen the very and that most horrible and cruel death God arose and awoke out of his sleepe and destroyed those ennemies of his flock with a mighty hand and a stretched out arme Pharao did wyth moste great and intollerable labors and burdens expresse and bring vnder the poore Israelits and yet did the Courtiers vndoubtedly noyse abroade that the king was mercifull vnto them to suffer them to liue in his land and to sette them aworke that they might gette them theyr liuings If he shoulde thruste them out of hys lande whether should they go like a sort of vagabunds and runagates This title name of mercy wold that tyaÌ„t haue and so did his flattering false Courtiers spreade hys vayne praise abroade Haue not wee the like examples nowe a dayes O that I had nowe time to wryte certaine thyngs pertaining to our Winchesters mercy Winchesteâ—â— mercy Howe mercifull hee hath bene to me and to my good brethren I will not speake of neither yet vnto the Duke of Suffolkes moste innocent daughter and to her as innocent husband For althoughe their fathers were faultie yet had their youth and lacke of experience deserued a pardon by all true merciful mennes iudgements O that I had time to painte out thys matter a right but there be many aliue that can doe it muche better when I am deade Pharao had hys plagues and hys moste flourishinge lande was by his counterfaite mercye whych was in deede righte crueltie and abhominable tyrannie vtterly destroyed And thinke yee that thys bloudy butcherly Byshoppe of Winchester and his moste bloudie brethren shall escape Or y e Englande shall for theyr offences and specially for the maintenaunce of theyr Idolatrie and wilful following of them not abide a great brunt Yes vndoubtedly If God looke not mercifully vpon England Ann. 1554. â—ebruaâ—y the seedes of vtter destruction are sowen in it already by these hypocriticall Tyrauntes and Antichristian Prelates Popishe Papistes and double Traytours to theyr naturall Countrey And yet they speake of mercy of blessing of the Catholicke Church of vnitie of power and strengthening of the Realme This double dissimulation will shew it selfe one day when the plague commeth which will vndoubtedly light vpon these crowneshorne capteines and that shortly whatsoeuer the godly and the poore Realme suffer in the meane while by Gods good sufferaunce and will Spite of Nabuchodonosors beard and maugre his heart the captiue thrall and miserable Iewes must come home agayne and haue their Citie and temple builded vp agayne by Zorobabell Esdras and Nehemias c. And the whole Kingdome of Babylon must go to ruine and be taken in of straunges the Persians and the Medes So shall the disperpled English flocke of Christ be brought againe into theyr former estate or to a better I trust in the Lorde God than it was in innocent Kyng Edwardes dayes and our bloudy Babylonicall Byshops and the whole crowneshorne companye brought to vtter shame rebuke ruyne decaye and destruction for God can not and vndoubtedly wyll not suffer for euer theyr abhominable lying false doctrine theyr hypocrisie bloudthrist whoredome idlenesse theyr pestilent lyfe pampored in all kynde of pleasure theyr thrasonicall boasting pryde theyr malicious enuious and poysoned stomackes which they beare towardes hys poore and miserable Christians Peter truely warneth that if iudgemente begynneth at the house of God what shall be the ende of them that beleeue not the Gospell If the righteous shall scant be saued where shall the vngodly and sinfull appeare Some shall haue theyr punishmente heere in thys worlde and in the worlde to come and they that doo escape in thys worlde shall not escape euerlastyng damnation Thys shall bee youre sauce O yee wicked Papistes make yee merry heere as long as yee may After that I. Rogers as yee haue heard had bene long straitly imprisoned Febr. 4. lodged in newgate amoÌ„gst theeues ofteÌ„ examined and very vncharitably intreated at leÌ„gth vniustly and most cruelly by wicked Winchester coÌ„demned the 4. of February M. Rogers warned to prepare to death in the yeare of our Lord 1555. beeyng Monday in the morning hee was warned sodenly by the kepers wife of newgate to prepare himself to the fire who then being sound a slepe scarse with much shogging could be awaked M. Rogers 〈◊〉 At length being raysed and waked and byd to make haste then saide he if it be so I neede not to tye my poyntes M. Rogers coulâ— not be 〈◊〉 of Boner to 〈◊〉 to his wife before his burning M. Rogers brought to Smithfield and so was had downe first to Boner to bee disgraded That done hee craued of Boner but one petition Boner asking what that
smilingly he beheld the stake and preparation made for him M. 〈◊〉 broughâ— the 〈◊〉 Martyr which was neare vnto the great Elme tree ouer against the colledge of priestes where he was woont to preach The place round about the houses the bowes of the tree were replenished with people and in the chamber ouer the colledge gate stood the priests of the colledge Then kneeled he downe for as much as he could not bee suffred to speake vnto the people to prayer and beckened vnto him sixe or seuen times whom he knew wel to heare the said praier to make report therof in time to come pouryng teares vpon his shoulders in his bosome who gaue attentiue eares vnto the same the which prayer hee made vpon the whole Creede wherein he continued for the space of halfe an houre Now after he was somewhat entred into his prayer a boxe was brought and laid before him vpon a stoole with his pardon or at the least wise it was fained to be his pardon from the Queene if he would turne At the sight thereof he cried If you loue my soule away w t it if you loue my soule away with it The boxe being taken away Hooper â—seth the 〈…〉 the Lorde Shandoys saide Seeing there is no remedie dispatch quickely Master Hooper sayde Good my Lord I trust your Lordship wil geue me leaue to make an ende of my prayers Then said the Lorde Shandoys to sir Edmund Bridges his sonne which gaue eare before to maister Hoopers prayer at his request Edmond take heede that he do nothing els but pray if he doe tel me and I shall quickly dispatche hym Whiles this talke was there stepped one or two in vncalled whych hearde hym speake these woordes folowing LOrde sayd he I am hell but thou art heauen I am swill and a sinke of sinne but thou art a gratious God and a mercifull redemer Hoopers 〈◊〉 Haue mercy therefore vpon me most miserable and wretched offender after thy great mercy and accordinge to thine inestimable goodnesse Thou that art ascended into heauen receiue me hel to be partaker of thy ioyes where thou sittest in equal glory wyth thy father For well knowest thou Lorde wherefore I am come hither to suffer and why the wicked doe persecute thys thy poore seruant not for my sinnes and transgressions committed against thee but because I will not allowe their wicked doings to the contaminating of thy bloude and to the deniall of the knowledge of thy truth wherewith it did please thee by thy holy spirit to instruct me the which with as much diligence as a pore wretch might being thereto called I haue set foorth to thy glorye And well seest thou my Lord and God what terrible paines and cruell torments be prepared for thy creature such Lord as without thy strength none is able to beare or paciently to passe But al things that are impossible with man are possible with thee Therefore strengthen mee of thy goodnesse that in the fire I breake not the rules of pacience or els asswage the terrour of the paines as shall seeme most to thy glory As soone as the Mayor had espied these menne whyche made report of the former wordes they were commanded away and could not be suffered to heare any more Prayer being done M. Hooper â—â—ndreâ—â—eth himselfe to 〈…〉 he prepared himself to the stake and put off his hostesse gowne and deliuered it to the sheriffes requiring them to see it restored vnto the owner and put off the rest of his geare vnto his doublet and his hose wherin he would haue burned But the Sheriffes woulde not permit that such was their greedinesse vnto whose pleasures good man he very obediently submitted him selfe and his doublet hose and peticote were taken off Then being in hys shirt he tooke a poynt from his hose him selfe trussed hys shirt betweene his legges where he had a pound of gunne pouder in a bladder and vnder each arme the like quantitie deliuered him by the Garde So desiring the people to say the Lordes prayer with him and to pray for hym who performed it with teares during the time of his paines he went vp to the stake Now when he was at the stake three yrons made to binde him to the stake were brought one for his necke an other for his middle and the thirde for his legges But he refusing them said ye haue no neede thus to trouble your selues For I doubt not but God will geue strength sufficient to abide the extremitie of the fire w tout bands notwithstanding suspecting the frailty and weakenesse of the flesh but hauing assured confidence in Gods strength I am content ye doe as ye shall thinke good So the hoope of yron prepared for hys middle M. Hooper bound to the stake was brought whych being made somewhat too shorte for hys belly was swolne by imprisonment he shranke and put in his belly w t his hand vntil it was fastened and when they offered to haue bound his necke his legs wyth the other two hoopes of yron he vtterly refused them would haue none saying I am wel assured I shall not trouble you Thus being ready he looked vpon the people of whom he might be wel sene for he was both tal and stoode also on an high stoole and behelde rounde about him The weeping of the people at M. Hoopers burning and in euery corner there was nothing to be seene but weeping and sorowful people Then lifting vp his eyes and handes vnto heauen he praied to himselfe By and by hee that was appointed to make the fire came to him and did aske him forgeuenesse Of whom he asked why he should forgeue hym saying He forgeueth his executionâ—â— that he knewe neuer any offence he had committed against him Oh sir said the maÌ„ I am appoynted to make y e â—ire Therein said M. Hooper thou doest nothing offend me God forgeue thee thy sinnes doe thine office I pray thee Then the Reedes were cast vp and he receiued two bundels of them in hys owne handes embraced them kissed them and put vnder either arme one of them and shewed with his hand how the rest shoulde be bestowed and poynted to the place where any did lacke Anone commandement was geuen that fire should be set too and so it was Fire put to M. Hooper But because there were put to no fewer greene fagots then two horses could carry vpon their backs it kindled not by and by and was a prety while also before it tooke the Reedes vppon the fagottes At length it burned aboute him but the winde hauing full strength in that place it was also a lowring a cold morning it blew the flame from him so that he was in a maner no more but touched by the fire The burning of M. Iohn Hooper Bishop at Glocester An. 1555. Februarie 9. Within a space after a few dry fagottes were brought and a newe fire kindeled wyth fagottes for
turne from his errour and come to the vnitie of their Church To whome he sayde No I would ye should recant for I am in the truth and you in errour Well quoth the Byshop if ye will returne I will gladly receiue you No sayd Higbed I will not returne as you wyll haue me to beleeue in the sacrament of the altar your God M. Causton M. Higbed condeÌ„ned and seÌ„t to Newgate Whereupon the Byshop proceeded and gaue iudgement vpon him as he had done before vpon Tho. Causton When all this was thus ended they were both deliuered to the Sheriffes and so by them sent to Newgate where they remained by the space of xiiij dayes praysed be God not so much in afflictions as in consolations For the encrease whereof they earnestly desired all their good brethren and sisterne in Christ to pray that God for his sonnes sake would go forth with that great mercy which already he had begon in them so that they might perseuere vnto the ende to the prayse of the eternall God and comfort of all their brethren These xiiij dayes after their condemnation once expired M. Causton and Maister Higbed brought froÌ„ Newgate into Essex they were the xxiij day of this moneth of March fetched from Newgate at foure of the clocke in the morning and so led through the Citie vnto Algate where they were deliuered vnto the Sheriffe of Essex and there beeing fast bound in a cart were shortly after brought to their seuerall appointed places of burning that is to saye Thomas Higbed to Horneden on the hill March 26. and Thomas Causton to Rayly both in the Countrey of Essex where they did most constantly The constaÌ„t Martirdome of M. Thomas CaustoÌ„ and Maister Higbed Martyrs the xxvj day of the same moneth seale this their faith with shedding of their bloud by most cruell fire to the glory of God and great reioysing of the godly At the burning of whiche Mayster Higbed Iustice Browne was also present as is aboue specified and diuers Gentlemen in the shiere were commaunded to be present for feare belike least they should be taken from them And thus much touching the apprehension examination confession condemnation and burnyng of these two godly and constant Martyrs of God William Pigot Steuen Knight and Iohn Laurance with their exanation and constant martirdome IN the Story before of Thomas Tomkins and his fellowes March 28. mention was made of sixe whiche were examined and condemned together by bishop Boner the ninth day of February W. Pigot Ste. Knight Iohn Laurence Martâ—â—s Of the which sixe condemned persons two which were Tomkins and William Hunter as ye heard were executed the one vppon the 26. of February and the other vppon the 26. day of March Other three to witte William Pigot and Steuen Knight suffered vpon the eight and twenty day and Iohn Laurence the nine and twenty of the sayd month of march Touching the which three Martyrs now something to say of their examinations it was first demaunded of them what their opinioÌ„ was of the sacrament of the Aultar Whereunto they seuerally answered and also subscribed that in the sacrament of the aultar vnder formes of bread and wine there is not the very substaunce of the body and bloud of our sauiour Iesus Christ but a special partaking of the body and bloud of Christ the very body and bloud of Christ being onely in heauen and no where els This answere thus made the bishop caused certayne articles to be read vnto them tending to the same effect as did the articles before of Tomkins and of M. Causton The tenour whereof here followeth * Articles or interrogatories obiected by the bishop of London to Willlam Pigot Steuen Kight and Iohn Laurence the 8. of February 1555. WHether do you thinke and steadfastly beleeue that it is a catholicke Articles obieâ—ted to W. Pigot 〈…〉 faithfull christian and true doctrine to teach preach and say that in the sacramentes of the aultar vnder y e formes of bread wine there is w tout any substance of bread wine there remayning by y e omnipotent power of almightye God his holy worde really truely and in very deede the true and natural body and bloud of our Sauiour Iesus Christ the selfe same in substaunce though not in outward forme and appearaunce whiche was borne of the Uirgine Mary and suffered vppon the crosse yea or nay Whether doe you thinke Beliefe of their forelders and steadfastly beleeue that your Parentes kinsfolke frendes and acquaintance here in this realm of England before your birth a great while and also after your Birth professing and beleuing the said doctrine and fayth concerning the sayd sacrament of the aultar had a true christian fayth and were faythfull and true christen people or no Whether do you think and steadfastly beleue that your Godfathers and Godmother Beliefe of their godfathers and godmothers professing and beleuing the said Doctrine and faith concerning the sayde Sacrament of the aultar had a true christen fayth and were faythfull and true christen people or no Whether do you think and steadfastly beleue that your own self in times past being of the age of 14. yeares Beliefe of their young age and aboue did thinke and beleue concerning the sayd sacrament of the aulter in all poyntes as your sayde parentes kinsfolke friendes acquaintaunce godfathers and godmother did then thinke and beleue them or no Whether doe you thinke and steadfastly beleeue that oure Soueraignes the king and the Queene of thys Realme of England and all the Nobilitie Clergie and Laitie of this Realm professing and beleuing the said doctrine and fayth as other christian Realmes doe concerning the sayd sacrament of the altar haue a true christian fayth and beleeue as the Catholicke and true Churche of Christ hath alwayes beleued preached and taught or no Whether do ye thinke and steadfastly beleeue that our sauiour Christ and his holy spirite hath bene is Beliefe of the king and Queene the Nobilitie and shal be with his Catholicke churche euen to the worldes end gouerning and ruling the same in all thinges especially in the necessary poyntes of Christian Religion not suffering the same to erre or to be deceiued therein Whether it is true that you being suspected or infamed to be culpable Beliefe of the pretensed Catholicke church and faultie in speaking agaynst the sacrament of the Aultare and agaynst the very true presence of Christes naturall body and the substaunce thereof in y e sayd sacrament and thereupon called before mee vppon complaynt made to me agaynst you haue not bene a good space in my house hauing freely meate and drinke and also diuers times instructed and informed The reall presence and transubstantiation as well by one being our Ordinary as also by my chaplaines and dyuers other learned men some wherof were bishops some Deanes and some Archdeacons and euery one of them learned
and faithfull wife and children and also well quieted in the peaceable possession of that pleasaunt Euphrates I do confesse it but the Lord who worketh all thyngs for the best to them that loue him would not there leaue me but did take my deare and beloued wife from me whose death was a paynefull crosse to my flesh Also I thought my selfe nowe of late well placed vnder my most louing and most gentle mayster Laurence Saunders in the cure of Langhton G. Marsh Curate to Laurence Saunders But the Lord of his great mercy woulde not suffer me there long to continue although for the small tyme I was in his vineyard I was not all an idle workman But he hath prouided me I perceiue it to taste of a farre other cuppe The glory of the Church standeth not in outward shewes for by violence hath he yet once agayne driuen me out of that glorious Babilon that I should not taste to much of her wanton pleasures but wyth his most dearely beloued Disciples to haue my inward reioysing in the Crosse of his sonne Iesus Christe the glorye of whose Church I see it well standeth not in the harmonious souÌ„d of Bells and Organes nor yet in the glistring of Mitors Copes neither in the shining of gilte Images and lightes as the blynde Papistes do iudge it but in continuall labours and dayly afflictions for his names sake God at this present here in Englande hath his fanne in hys hand and after hys great haruest whereinto these yeares past he hath sent his labourers is now sifting the corne froÌ„ the chaffe and purging his floore and ready to gather the wheate into hys garnar and to burne the chaffe with vnquenchable fire Take heede and beware of the leuen of the scribes and of the Saduces I meane the erroneous doctrine of the papistes whiche with their gloses depraue the Scriptures For as the Apostle S. Peter doth teach vs There shal be false teachers amongst vs whiche priuily shall bring in damnable sectes And sayth that many shall follow theyr damnable wayes by whom the way of trueth shall be euill spoken of and that through couetousnes they shall with fayned wordes make marchaundise of vs. And Christ earnestly warneth vs to beware of false Prophetes which come to vs in sheepes clothing but inwardly are rauening Wolues by their fruites ye shall know them The fruites of the Prophetes is theyr doctrine In this place are we Christians taught that wee shuld try the preachers other that come vnder colour to set forth true Religion vnto vs according to the saying of S. Paule Try all thinges and chose that whiche is good Also the Euangelist S. Iohn sayth Beleue not euery spirite but proue the spirites whether they be of God or not for many false Prophetes sayth he are gone out into the world Therefore if thou wilt knowe the true Prophetes froÌ„ the false try theyr doctrine at the true touchstone whiche is the worde of God and as the godly Thessalonians did search ye the scriptures whether those thinges which be preached vnto you be eueÌ„ so or not for els by the outward conuersatioÌ„ of theÌ„ ye may easely be deceiued DesuÌ„t fortassis aliqua ¶ A letter exhortatory of George Marshe to the faythfull professours of Langhton GRace be vnto you and peace be multiplied in y e knowledge of Iesus Christ our Lord. A letter of G. Marsh â—o men of Langhton Amen I thought it my duety to write vnto you my beloued in y e Lord at Langhton to stirre vp your mindes to call to your remeÌ„brance the wordes which haue bene told you before and to exhort you as that good man full of y e holy Ghost Barnabas did the Antiochians that with purpose of hart ye continually cleaue vnto the Lord that ye staÌ„d fast Actes 11. and be not moued away from the hope of the Gospel wherof God be thaÌ„ked ye haue had plenteous preaching vnto you by your late pastor M. Saunders other faithfull ministers of Iesus Christ which now when persecution ariseth because of y e word Luke 3. Rom. 1. do not fall away like shrinking children and forsake the truth being ashamed of the Gospell wherof they haue bene preachers but are willing and ready for your sakes which are Christes misticall body to forsake not onely the chiefe and principall delites of this lyfe I do meane theyr natiue countryes frendes lyuinges c. but also to fulfill theyr ministery vnto y e vtmost that is to witte with their painefull imprisonmentes and bloudsheddinges if need shall require to confirme seale Christes Gospell Acteâ— 12. wherof they haue bene Ministers and as S. Paul sayth they are ready not onely to be cast into prison but also to be killed for the name of the Lord Iesu. Whether these being that good salt of the earth that is true ministers of Gods worde Math. 5. by whose doctrine beyng receiued through fayth men are made sauory vnto God which themselues lose not theyr saltnes True salte 〈…〉 the â—â—â—rupt and â—â—sauory â—â—lt now when they be prooued with the boysterous stormes of aduersity and persecutioÌ„ or others being that vnsauery salt which hath lost his saltnes that is to witte those vngodly ministers which do fall from the word of God into the dreames and traditions of Antichrist whether of these I say be more to be credited and beleued let all men iudge Wherfore my dearely beloued receiue y e word of God with meekenes y t is graffed in you whiche is able to saue your soules Iames. 2. And see that ye be not forgetfull hearers deceiuing yourselues with sophistry but doers of the word whom Christ doth liken to a wise maÌ„ Math. 7. which buildeth his house on a rocke that when the great rayn discendeth and the flouddes come and beate vpon the house it fel not because it was grounded vpon a rocke this is to witte that when Sathan with all his legion of deuils with all theyr subtill suggestions and the world with all y e mighty princes therof 〈◊〉 2. with their crafty counsels doe furiously rage against vs we faint not but abide constant in the truth being grounded vpon a most sure rock which is Christ and the doctrine of the Gospell against which the gates of hel that is 〈◊〉 16. the power of Sathan cannot preuayle And be ye followers of Christ and the Apostles and receaue the word in much affliction as the godly Thessalonians did Thes 1. 〈◊〉 receaâ—â—â— of the 〈◊〉 who 〈◊〉 be for the true followers of Christ and the Apostles be they which receiue the word of God They onely receiue the word of god which both beleue it also frame their liues after it be ready to suffer all maner of aduersitie for the name of the Lord as Christ all y e Apostles did and as all that will liue godly in Christ Iesu must doe for there
tell more of this then I can write Therfore deare mother receiue some admonition of one of thy poore children nowe goyng to be burned for the testimonye of Iesus Come agayne to Gods truth come out of Babilon confesse Christ and his true doctrine repent that whiche is past make amendes by declaryng thy repentaunce by the fruites Remember the readings and preachinges of Gods Prophet and true Preacher M Bucer Call to minde the threatninges of God nowe something seene by the children Leauer and others Let the exile of Leauer Pilkinton Grindall Haddon Horne Scorye Ponet c. something awake thee Let the imprisonmēt of thy deare sonnes Cranmer Ridley and Latimer moue thee Consider the Martyrdome of thy chickens Rogers Saunders Taylor And nowe cast not awaye the poore admonition of me goyng to be burned also and to receiue the like crowne of glorye with my fellowes Take to harte Gods calling by vs. Be not as Pharao was for then will it happen vnto thee as it did vnto hym What is that hardnes of hart And what then destructiō eternally both of body and soule Ah therefore good mother awake awake repent repent buskle thy selfe and make hast to turne to the Lord. For els it shal be more easie for Sodome and Gomorra in the daye of iudgement then for thee Oh harden not your hartes Oh stop not your eares to day in hearyng Gods voyce though it be by me a most vnworthy messenger Oh feare the Lord for his anger is begon to kindle Euen now the axe is layd to the roote of the tree You know I prophecied truely to you before the Sweate came what would come if you repēted not your carnall Gospelling And now I tel you before I depart hence that the eares of men will tingle to heare of the vengeaunce of God that will fall vpon you all both Towne and Vniuersitie if you repent not if you leaue not your Idolatrie if you turne not speedely to the Lord if you still be ashamed of Christes truth which you know Oh Perne repent Oh Thomson repent Oh you Doctors Bachelers Maisters repent Oh Maior Aldermen Towne dwellers repent repent repent that you may escape the nere vengeaunce of the Lord. Rent your hartes come apace calling on the Lord. Let vs all say Peccauimus we haue all sinned we haue done wickedly we haue not hearkned to thy voyce O Lord. Deale not with vs after our desertes but be mercifull to our iniquities for they are great Oh pardon our offenses In thine anger remember thy mercy Turne vs vnto thee O Lord God of hostes for the glory of thy names sake Spare vs and be mercifull vnto vs. Let not the wicked people say where is now their God Oh for thine owne sake for thy names sake deale mercifully with vs. Turne thy selfe vnto vs and vs vnto thee and we shall prayse thy name for euer If in this sort my dearely beloued in hart and mouth we come vnto our father prostrate our selues before the throne of his grace then surely surely we shall finde mercie Then shall the Lord loke merely vpon vs for his mercy sake in Christ then shall we heare him speake peace vnto his people God◠mercy 〈◊〉 to Cambridge if it repent For he is gracious mercifull of great pitie compassion he can not be chiding for euer his anger can not last long to the penitent Though we weepe in the morning yet at night we shall haue our sorow to cease For he is exorable and hath no pleasure in the death of a sinner he rather would our conuersion and turning Oh turne you now and conuert yet once agayne I humbly besech you and then the kingdome of heauen shall draw nigh The eye hath not seane the eare hath not heard nor the hart of man is able to conceiue the ioyes prepared for vs if we repent amende our liues and hartely turne to the Lord. But if we repent not but be as you were and goe on forwardes with the wicked following the fashion of the world the Lord will leade you on with wicked doers you shall perish in your wickednes your bloud will be vpon your owne heades your part shal be with hypocrites where shal be weepyng gnashyng of teeth ye shal be cast from the face of the Lord for euer and euer eternall shame sorrow wo and miserie shal be both in body and soule to you world without end Oh therefore right deare to me in the Lord turne you turne you repent you repent you amende amende your liues depart from euill do good follow peace and pursue it Come out from Babilon cast of the workes of darkenesse put on Christ confesse his truth be not ashamed of his Gospell prepare your selues to the Crosse drinke of Gods cup before it come to the dregges and then shall I with you and for you reioyce in the day of Iudgement which is at hand and therefore prepare your selues thereto I hartely beseche you And thus I take my vale in aeternum with you in this present life myne owne deare hartes in the Lord. The Lord of mercie be with vs all and geue vs a ioyfull and sure meetyng in his kyngdome Amen Amen Out of prison the 11. of Februarie Anno. 1555. Your owne in the Lorde for euer Iohn Bradford ¶ To Lankeshire and Cheshire TO all those that professe his name and true Religion of our sauiour Iesus Christ in Lankeshyre and Chesshyre An other letter of M. Bradford to Lankeshire Cheshire and specially to Manchester and specially abiding in Manchester and therabout Iohn Bradford a most vnworthy seruaunt of the Lorde now not onely in boundes but also condemned for y e same true religion wisheth mercy and grace peace and increase of all godlines from God the father of all pitty through y e desertes of our Lord Iesus Christ by the working of the most mighty and liuely spirite the comforter for euer Amen I heard it reported credibly my dearely beloued in the Lord that my heauenly father hath thought it good to prouide that as I haue preached his true doctrine and Gospell amongest you by worde so I shall testifie confirme the same by deede That is I shall with you leaue my life whiche by hys prouidence I first receaued there for in Manchester was I borne for a seale to the doctrine I haue taught with you and amongest you so so that if from henceforth you wauer in the same you haue none excuse at all I know the enemies of Christ whiche exercise this crueltie vpon me I speake in respect of myne offence which is none to themwardes thinke by killing of me amongest you to affray you and others least they shoulde attempt to teach Christ truely or beleue his doctrine hereafter But I doubt not but my heauenly father will be my death more confirme you in his truth for euer And therefore I greatly reioyce to see sathan and his souldiours supplanted
in their owne sapience which is playne foolishnes amongest the wise indeede that is amongest such as haue heard Gods worde and doe followe it for they onely are counted wise of the wisedome of God our Sauiour In deede if I should simply consider my life with that whiche it ought to haue bene He confesseth his sinnes before God and as God in his lawe requireth then could I not but cry as I do Iustus es domine omnia iudicia tua vera i. Righteous art thou O Lord and all thy iudgemēts are true For I haue much greeued thee and transgressed thy holy preceptes not onely before my professing the Gospell but sithen also yea euen sithen my comming into prison I do not excuse but accuse my selfe before God and al his Church that I haue greeuously offended my Lord God I haue not loued his Gospell as I should haue done I haue sought my selfe and not simply and onely his glory and my brethrens commoditie I haue bene to vnthankefull secure carnall hipocriticall vayneglorious c. All which my euils the Lord of mercy pardon me for his Christes sake as I hope and certaynly beleeue he hath done for his great mercy in Christ oure redeemer But when I consider the cause of my condemnation I cannot but lament that I doe no more reioyce then I doe For it is Gods veritie and trueth The Papistes condemne not Bradford but Christ. So that the condemnation is not a condemnation of Bradford simply but rather a condemnation of Christ and his trueth Bradford is nothing els but an instrument in whome Christe and his doctrine is condemned And therefore my dearely beloued reioyce reioyce and geue thankes with me and for me that euer God did vouchsafe so great a benefite to our countrey as to choose the most vnworthye I meane my selfe to be one in whome it would please him to suffer any kinde of affliction muche more this violent kinde of death whiche I perceiue is prepared for me with you for his sake All glory and prayse be geuen vnto God our father for his great exceeding mercy towardes me through Iesus Christ our Lord. Amen But perchaunce you will saye vnto me what is the cause for the whiche you are condemned we heare say that ye denye all presence of Christ in his holy Supper and so make it a bare signe and common bread and nothyng els My dearly beloued what is sayde of me and what will be I cannot tell It is tolde me that Pendleton is gone doune to Preach with you not as he once recanted for you all knowe hee hath preached contrary to that hee was wont to preach afore I came amongest you but to recant that which he hath recanted D. Pendleton recanted first in K. Edwardes tyme and now agayne in Q. Maryes tyme. Howe hee will speake of me and report before I come when I am come and when I am burned I muche passe not for he that is so vncertayne and wil speake so often agaynst him selfe I can not thinke hee will speake well of me except it make for hys purpose and profite but of this inough The causes why M. Bradford was cōdemned In deede the chiefe thing which I am condemned for as an hereticke is because I deny in the sacrament of the aultar whiche is not Christes supper but a playne peruerting of it being vsed as the papistes now vse it to be a reall naturall and corporall presence of Christes bodye and bloud vnder the formes and accidences of bread and wine Transubstantiation the deuills darling and daughter of Antichrist that is because I deny transubstantiation whiche is the dearling of the Deuill and daughter and heyre to Antichristes religion whereby the Masse is mayntayned Christes supper peruerted his sacrifice and Crosse imperfited hys Priesthood destroyed the ministery taken away repentaunce repelled and all true godlynes abandoned In the supper of our Lord or sacrament of Christes body and bloud I confesse and beleeue that there is a true and very presence of whole Christ God and man to the fayth of the receiuer but not of the stander by and looker on as there is a verye true presence of bread and wine to the sences of him that is partaker thereof This fayth this doctrine whiche consenteth with the worde of God and with the true testimony of Christes Church whiche the Popishe Churche doth persecute will I not forsake and therefore am I condemned as an hereticke and shall be burned But my dearely beloued this trueth whiche I haue taught and you haue receiued I beleued and do beleue and therein geue my life I hope in God shall neuer be burned bound nor ouercome but shall triumphe haue victorye and be at libertye maugre the head of all Gods aduersaries For there is no counsayle agaynst the Lord nor no deuise of man can be able to defeate the veritie in anye other then suche as be children of vnbeliefe whiche haue no loue to the truth and therefore are geuen vp to beleue lyes Frō which plague the Lord of mercies deliuer you and all the realme my deare harts in the Lord I humblie beseeche his mercy Amen M. Bradfordes farewell to the countrey of Lankeshire And to the ende you might be deliuered from thys plague right deare to me in the Lorde I shall for my fare well with you for euer in this present lyfe hartely desire you all in the bowels and bloud of our most mercifull Sauiour Iesus Christ to attend vnto these things which I now shall shortly write vnto you out of the holy scriptures of the Lord. You knowe an heauy plague or rather plagues of God is fallen vpon vs Gods manifold plagues vpon England in Q. Maryes dayes in takyng away our good Kyng Gods true Religion Gods true Prophetes and Ministers c. And setting ouer vs such as seeke not the Lorde after knowledge whose endeuours GOD prospereth wonderfully to the tryall of many that his people may bothe better knowe themselues The cause of Gods plagues is our iniquities and not knowing the tyme of Gods visitation and be knowen Nowe the cause hereof is our iniquities and greeuous sinnes We did not know the tyme of our visitation we were vnthankefull vnto God we contemned the Gospell carnally abused it to serue our hipocrisie our vaynglory our viciousnes auarice idlenes securitie c. Long did y e Lord linger and tary to haue shewed mercy vppon vs but we were euer longer the worse Therefore most iustly hath God dealt with vs and dealeth with vs yea yet we may see that his iustice is tempered with much mercy whereto let vs attribute that we are not vtterly consumed For if the Lord should deale with vs after our desertes alas howe coulde we abide it In his anger therfore seeyng hee doeth remember his mercye vndeserued yea vndesired on our behalfe let vs take occasion the more speedily to goe out to meete him not with force
so many thowsandes it pleaseth his mercy to choose me to be one in whome he will suffer For although it be moste true that iuste patior i. I iustly suffer for I haue bene a great hypocrite and a greeuous synner the Lorde pardon me yea hee hath done it he hath done it in deede yet hic autem quid mali fecit i. What euill hath he done Christ whome the Prelates persecute his verity which they hate in me hath done no euill nor deserueth death Therefore ought I most hartely to reioyce of this dignation and tender kyndnesse of the Lord towardes me This is a singular mercy of God to haue death which is a due punishment for sinne â— turned into a demonstration testification of the Lordes truâ—he 4. Reg. 2. which vseth the remedy for my sinne as a testimoniall of hys Testament to his glory to my euerlasting comfort to the edefying of his Church and to the ouerthrowing of Antichrist and hys kingdome O what am I Lorde that thou shouldest thus magnifye me so vile a man and miser as alwayes I haue bene Is this thy wont to sende for suche a wretche and an hypocrite as I haue bene in a fiery Charyot as thou diddest for Helias Oh deare Fathers be thankefull for me and pray for me that I styll may be found worthy in whom the Lord would sanctify his holy name And for your part make you readye for we are but your gentlemen hushers Nuptiae agni paratae sunt venite ad nuptias 1. The mariage of the Lambe is prepared come vnto the mariage I now go to leaue my flesh there where I receiued it He meaneth that he should be conueyed by the Queenes Garde into Lankeshire to be burnte as the aduersaryes had once determined lyke as Ignatius was by a company of soldiours conueyed to Rome and cast to the Leopardes I shall be coÌ„ueied thither as Ignatius was at Rome to Leopardis by whose euill I hope to bee made better God graunt if it be his will that I aske it may make them better by me Amen For my farewell therfore I write and send this vnto you trusting shortly to see you where we shall neuer be separated In the meane season I will not cease as I haue done to commende you to our father of heauen And that you would so do by me I most hartely praye euerye one of you You knowe nowe I haue moste neede But fidelis Deus qui nunquam sinet nos tentaâ—i supra id quòd possumus i. Faythfull is God which will not suffer vs to be tempted aboue our strength He neuer didde it hytherto nor now I am assured he will neuer do Amen A dextris est mihi non mouebor Propter hoc laetabitur cor meum quia non derelinquet animam meam in inferno nec dabit me sanctum suum per gratiam in Câ—risto videre corruptionem E carcere raptim expectens omni momento carnificem i. He is on my righte hand therefore I shall not fall Wherefore my hart shall reioyce Psalme 16 for he shall not leaue my soule in hell neither shall suffer me his holy one by his grace in Christ to see corruption Out of prison in haste looking for the Tormentour The 8. of February Ann. 1555. Iohn Bradford * To the honourable Lord Russell now Earle of Bedford being then in trouble for the verity of Gods Gospell THe euerlasting and most gracious God and Father of our Sauiour Iesu Christ A letter of M. Bradford to the Lord Russell now Earle of Bedford â—lesse your good Lordshippe with all maner of heauenlye blessinges in the same Chryst our onely comfort and hope Amen Praysed be God our Father which hath vouched you worthye as of fayth in his Christ so of his Crosse for the same Magnifyed be his holy name who as he hath deliuered you from one crosse so he hath made you willing I trust and ready to beare another wheÌ„ he shall see his time to lay it vpon you for these are the most singular giftes of God geuen as to few The excellencye of fayth and what it worketh so to none els but to these few whiche are moste deare in his sight Fayth is reckoned and worthely among the greatest gyftes of GOD yea it is the greatest it selfe that we enioy for by it as we be iustified and made Gods childreÌ„ so are we temples and possessours of the holy spirite yea of Christ also Eph. 4. And of the Father hymselfe Iohn 14. By fayth we driue the Deuill away 1. Peter 5. We ouercome the world 1. Ioh. And are already Citttizens of heauen and fellowes wyth Goddes deare Sayntes But who is able to reckon the riches that this fayth bringeth with her vnto the soule she sitteth vpon No man or Aungell And therefore as I sayd of all Gods giftes she may be set in the top and haue the vpmost seate The which thing if men considered in that she commeth alonely from Goddes owne mercy seat Fayth commeth by hearing the word and not by hearing Masse by the hearing not of Masse or Mattyns Dyriges or such drasse but of the worde of God in such a toung as we canne and doe vnderstand as they would be diligent and take greate heede for doyng or seeyng any thyng whiche might cast her downe for then they fal also so would they with no lesse care read and heare Goddes holy word ioyning thereto most earnest and often prayer aswell for the more and better vnderstanding as for the louing liuyng and confessing of the same mauger the head of the deuill the worlde our fleshe reason goodes possessions carnall frends wife children and very life here if they should pull vs backe to harken to the voyce and counsell for more quiet sure and longer vse of them Philip. 1. Now notwithstanding this excellency of fayth in that we read the Apostle to matche therewith yea as it were to preferre suffering persecution for Christes sake I trowe no man will be so fond as to thinke otherwise but that I and all Goddes children haue cause to glorify and prayse God whiche hath vouched you worthye so greate a blessing The efficacy of the crosse and what it worketh in Gods children For though the reason or wisedome of the worlde thinke of the Crosse according to theyr reach and according to theyr present sence and therefore flyeth from it as from a most great ignominye and shame Yet Gods Scholers haue learned otherwise to thinke of the Crosse that is the frame house in the which God frameth his children lyke to his sonne Christ the Fornace that fineth Gods golde the high way to Heauen the Sute and Liuery that Gods seruauntes are serued withall the earnest and beginning of all consolation and glory For they I meane Gods scholers as your Lordshyp is I trust doe enter into Goddes sanctuary Psalme 72. least theyr fecte slippe They looke not as beastes do on thinges
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
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
their sentence should be holden and ratified which was that the iudgement of determining this dissension should be reserued to the next Councell which by the report of maister Chauncelour was now in hand to be called and gathered Also vntill all discord and dissension should be appeased whatsoeuer was receiued and beleeued by theyr neighbours he promised in the name of the rest that they would willingly receiue and beleeue the same So that if the word of God hath not hitherto bene clearely and sincerely preached as they said vnto y e people and that there be now some which can teache and preach the same more sincerely it is not their mind or intent to withstand or resist their good doings but that the presidents would wish this one thing diligently to be taken heede of that there be no occasion geuen by any man to moue sedition and in the meane time he commaunded all men quietly to geue ouer all matters vntill Easter nexte and by that time it shoulde be made euident what shoulde be receiued and what left vndone With this answere they were all very well contented and the messengers returned againe to Meldorphe with great ioy and gladnes declaring to the whole congregation what answere was made cōceiuing a sure hope that the matter would shortly come to passe Upon S. Nicholas daye thys Henry preached twise first vpon the Gospell Homo quidam nobilis c. A certaine noble man Luke 19. c. Secondly vpon this text Plures facti sunt sacerdotes c. There are many made Priestes c. with suche a spirit and grace Heb. 7. that all men had him in admiration praieng God most earnestly that they might long haue such a preacher Upon the day of the conception of our Lady he also made two Sermons vpon the first chapter of Mathew expounding the booke of the generation wherein he rehearsed the promises made by God vnto oure forefathers and vnder what faith our fathers that then were had liued adding also that all respect of works being set apart we must be iustified by the same faith All these things were spoken with such boldnes of spirit that al mē greatly maruelled at him geuing thankes to God for his great mercy that had sente them such a Preacher desiring hym moreouer that he would tarrie with them al Christmas to preach for they feared least he should be sent for to some other place In the meane space the Priour and maister Iohn Schinke were not idle The Prier and the Monkes againe conspired against the Gospell for when the Prior perceiued that his malitious enterprise tooke no good successe he adioyned vnto him a companion William a Doctour of the Iacobines and so went vp to Laudanum to the Monks Franciscanes and Minors for helpe and counsaile For those kindes of Friers aboue all other are best instruct by their hypocrisie to deceiue the poore and simple people These Friers streightwaies sent for certaine of the rulers which had all the rule and authoritie and specially Peter Hannus Peter Swine and Nicholas Roden vnto whome they declared after their accustomed maner with great complaintes what an heretique Monke had preached and how he had obteined the fauour almost of all the simple people which if they did not spedily prouide for and withstand the beginnings and put the heretique to death it would come to passe that shortly the honour of our Lady and all Saints together with the two Abbeys shoulde vtterly come to ruine and decay When these simple ignorant men heard these wordes they were greatly moued Whereunto Peter Swine aunswered thus that they had before written vnto the parish priest to Henry what was best to be done notwithstanding if they thought good they would write againe No said y e Prior this matter must be attempted another way for if you write vnto the heretike he wil by and by answer you againe And it is to be feared least the contagion of his heresie do also infect you being vnlearned men for if you geue him leaue to speake and to answere there is no hope that you shall ouercome him The death of Henry conspired by the Monkes and Friers Wherefore they finally determined to take this Henry by night and burne him before the people should know it or he come to his defence to answere This deuise pleased all mē but specially the Franciscane Friers Petrus Hannus the Priors chiefe frend willing to get the chiefe praise and thankes of this matter by the help of maister Gunter did associate vnto him certaine other rulers of the townes neere adioining whose names are heere not to be hidden because they so much affected praise and glorye The names of the conspirators persecutors The names of the Presidentes were these Petrus Hannus Peter Swines sonne Hennicke Lūdane Iohn Holneus Laurence Hannemanus Nicholas Weslingbourgus Ambrose Iohn Brenthusius Marquardus Kremmerus Henstedanus Ludekus Iohānes Weslingus and Petrus Grossus President of Himmigstate All these Presidentes all other that were of Councell to this pretēce assembled together in the Parish of the new Church in the house of maister Gunter where also the Chauncelour was consultyng together with thē how they might burne the sayd Henry secretly comming vpon him without any iudgement or sentence They concluded the next day after the conception of our Lady to meete at Hennyng which is v. myle frō Meldorphe with a great band of husbādmen This determination this made they layd scoutes in euery place that there should no newes of their pretēsed mischiefes come vnto Meldorphe cōmaundyng that as soone as it began to waxe darke they should all gather together There assembled aboue v. C. mē of the countrey vnto whom was declared the cause of their assemble also they were instructed what was to be done for before no mā knew the cause of the assemble but onely the Presidentes When the husbandmē vnderstood it they would haue returned backe agayne refusing to do such a detestable and horrible deede The Presidentes with most bitter threates kept them in obedience A droncken murther to the intent they should be the more couragious they gaue them three barrels of Hamborow beere to drinke About midnight they came in armour to Meldorphe The Iacobines and Monkes prepared torches for them that Henry should not slip away sodēly in the darke They had also with them a false betrayer named Hennegus Hennegus the betrayer of the preacher by whose treason they had perfect knowledge of all thynges With great violēce they burst into the house of the Parish Priest breakyng spoylyng all thynges as the maner of that dronken people is If they found either gold or siluer they tooke it away When they had spoyled all things they violently fell vpon the Parish Priest with great noyse cried out kill the theefe kill the theefe The parish priest violently taken in his house by night Some of
comming into his house saluted him frendly pretending as though their comming had bene to make good cheare for he was a good housekeeper and the Gentlemen of the Countrey thereaboutes vsed oftentimes to resort vnto his house familiarly This priest made ready for them in short space a very sumptuous banket whereof they did eate and drinke very cheerefully After dinner was ended and that the Priest was yet at the table thinking no hurt Vngentlenes in a gentleman the Gentleman said to his seruants take ye this priest our host and hang him and that without delay for he hath wel deserued to be hanged for the great offence he hath committed agaynste hys Prince the seruaunts were marueylously astonied wyth his words and abhorring to do the deede sayd vnto theyr maister God forbid that we should cōmit any such crime to hang a man that hath intreated vs so gently for y e meate which he hath geuen vs is yet in our stomackes vndisgested It wer◠a wicked acte for a noble man to render so great an euill for a good turne but especially to murder an innocent Briefly the seruaunts sought no other occasion but only to geue him way to flee that they might also auoide the execution of that wicked purpose As the Gentleman and his seruants were thus contending the priest said vnto them I beseech you shewe no such crueltie vpon me rather leade me away captiue vnto my prince where I may purge my selfe I am falsely accused and I trust to pacifie his anger which he hath conceiued against me At least remember the hospitalitie which I haue euer shewed to you and all Noble mē at al times resorting to my house But principally speaking to the Gentleman he aduertised him of y e perpetuall sting which would follow vpon an euill conscience protesting that he had faithfully and truely taught them the doctrine of the Gospell and that it was the principall cause why he had such euill will whiche long time before he had foreseene would come to passe for so much as he had oftentimes in the pulpit reproued sharply and openly the horrible vices of the Gentlemen Many thinges ma◠be pretēded but religion is euer the cause why good men goe to wracke which mainteined their people in their vicious liuing and they themselues were geuen vnto blasphemie and drunkennes whereas they should shewe example of faith true religion and sobernes but they had oftentimes resisted him sayeng that it was not his part to reprooue them for so much as they were his Lordes and might put him to death if they woulde that all things which they did was allowable and that no man ought to gaynesay it also that he went about some things in hys Sermons that would come to an ill ende This good man whatsoeuer he coulde saye coulde not make his matter seeme good for the Gentleman continued in his wicked enterprise and pricked forth his seruants still to accomplish their purpose for it was resolued by the Prince that he shoulde be put to death and turning hymselfe vnto the Priest he said that he could gaine nothing by preaching in such sorte Kindnes vnkindly rewarded with vnkindnes but that he shoulde fully determine himselfe to die for the prince had geuen expresse commaundement to hang him whose fauour he woulde not loose for to saue his life At the last the seruants after great sorrow and lamentation bound their hoste hanged him vpon a beame in his owne house the Gentleman standing by looking vpon This good man seeing no remedy spake none other wordes but onely Iesus haue mercy vpon me Iesus saue me This is the truth of this most cruell acte which a Turke would scarsely haue committed against his mortall enemie Now let euery man iudge with himselfe which of them haue the greatest aduantage either they which commit the crueltie against the good or the good men which do suffer the same vniustly The first sorte haue a continuall gnawing in their conscience and the other obtaine an immortall crowne ¶ The like historie of the death of a certaine Minister named M. Peter Spengler which was drowned in the yeare of our Lord 1525. collected by Oecolampadius IN a certaine village named Schlat in the countrey of Brisgois there was a vigilant minister a man very wel learned in the Scriptures of a good name for that he liued a godly a blamelesse life hauing lōg time faithfully done his office and dutie being also courteous and gentle A descriptiō of a good minister or curate and wel beloued of mē but specially of the Bysh. of Constāce with whom he was in great authority peaceable and quiete with all men that he had to doo withall He quieted discordes and contentions with a marueilous prudencie exhorting all men to mutuall charity loue In al assembles wheresoeuer he came he greatly commended honest lyfe amendment of maners When the purity of the gospell began to shine abroad he began to read with great affection the holy Scriptures which long tyme before he had read but without any vnderstanding When he had recouered a litle iudgement and came to more vnderstanding by cōtinuall reading being also further grown in age he begā to consider with himselfe in how great darckenes and errors the whole order of priests had bene a long time drowned O good God sayd he who would haue thought it that so many learned and holy men haue wandred out of the right way and could haue so lōg time bene wrapped in so greate errors or that the holy Scripture coulde haue bene so deformed with such horrible abuses for he neuer wel vnderstood before he sayde that the Gospell was the verity of God in that order wherein it is written seeing it conteyned so much touching the Crosse persecution and ignominious death The crosse discerneth betweene true Christians and counterfeit and yet the Priestes liued in great prosperity and no man durste mayntayne any quarrell agaynst them without great daunger He also saw that the howre was come that the Gospell should be displayd that persecution was at hand that the enemies of the truth beganne now to rage that the wicked and proud lyfted vppe theyr heades on high He that seeketh to lyue godly in Christ shall suffer persecution and feared not to enterprise and take in hand all kynde of mischiefe and wickednesse agaynst the faythfull that the Byshops which ought by theyr vertue and power to defend the word were more barbarous and cruell then any tyrauntes had bene before He thus considering the present estate of the world ◠Tim. 4. put all doubte from his hart and sawe presently before hys eyes that Iesus Christ had taught the trueth seeing so many bodyes of the faythful were dayly so tormented beaten exiled and banished drowned and burned For who can report the great tormentes which the innocent haue endured these yeares passed euen by those which cal themselues Christians and for no
prison Otto Palatine hearing of their taking writeth to the Magistrates of Oeniponte for iudgement Which Magistrates at first semed very willing ther to but in conclusion through the practise of papists and crafty lawyers the sentence iudiciall was so delayed from day to day thē from houre to houre that the Emperours letters came in posthaste requiring the matter to be stayed and reserued to his hearing And thus the terrible murder of Cain and his felow was bolstered out by the Papistes The like wherof from the memorye of men was neuer hearde of since the first example of Cain Cain still killeth Abell which for religion slue hys own brother Abell But although true iudgemēt in this world be peruerted yet such bloudy Cains w t their wilfull murther shall not escape y e hands of him who shall iudge truely both the committers and the bolsterers also of all mischieuous wickednes Ex Claudio Senarcleo ¶ An. 1546 Charles the Emperour helde an armed Councell at Augusta after his victory gotten in Germany Where Iulius Pflug Michael Sidonius and Iohn Islebius going about to concorde together the Gospell of Christ with the traditions of the Pope that is to make a hodgebotch of them both drewe and framed out a new forme of Religion called Interim Interim Whereupon began a new matter of persecution in Germanie For the Emperour proceeded straightly agaynst all them which woulde not receaue hys Interim intending thereby to haue wrought some great mastry against the Gospellers but the Lorde disapoynted his purpose Among them whiche withstoode this Spanishe Interim besides other were also the Cittizens of Cōstantia For the which three thousande Spanyardes priuilye by night came agaynst the Towne of Constance The assault of the Spaniardes against the Citie of Constance where they killed three of the watchmen of the Town which watching in the suburbes went forth to view the noyse whiche they heard in the woodes The deuise of the spanyardes was in the mornyng when the cittizens were at the Sermon sodeinly to set vppon the Citty and take it so no doubt intentēding to haue gone further But as the Lord would something began to be suspected in the night by the watchmē in the suburbes on the other side the water whereby the Consul and Cittizens had intelligence to be in readines When the morning came y e Spanyardes were ready at y e gate to breake into the City But beyng driuen from thence and theyr Captaine Alphonsus slayne they went to the bridge which goeth ouer the Rhene But being beaten also from thence with shotte and great peeces from the walles and a great number of them drowned in the riuer the Spanyardes breaking downe the hynder part of the bridge because the Cittizens shoulde not pursue them they recoyled backe into the suburbes and burned thē with the dead bodyes also that were slayne so that the number of the Spanyardes that there were killed could not be knowne Onely a hūdreth of honest Cittizens of Constance were missing Ex. Ioan. Sled lib. 21. At the same tyme many godly Ministers of the Churches in Germany were in great daunger especially such as refused to receaue the Interim of whom some were cast into prison In which number of prisoners was Mart. Frectius Superintendēt of Ulmes with foure other preachers moe also hys brother George for cōming but to his house to comfort him For the which cause Musculus the same tyme wyth other preachers moe went from Ausburge Brentius from Hala Blaurerus from Constance Bucer from Strausburgh A Bishop in Hungary A godly priest in Hungary In Hungary a certayn godly priest preached The martyrdome of a godly priest that the eating of flesh is not prohibited in the Scripture for the which the cruel bishop after he had imprisoned him certayne weekes caused hym to be brought out hys body to be tyed ouer with Hares Geese and Hennes hanging round about hym and so y e beastly Bish. made dogges to be set vppō hym which cruelly rent and tore whatsoeuer they could catche And thus the good minister of Christ beyng driuen about the Cittie with the barking of dogges dyed and was martyred The sighte whereof as it was lamentable to the godly so it seemed ridiculous to the wicked But within few dayes after the impious bishop by the stroke of Gods iust hand fell sicke and became horne madde and so rauing without sence or witte miserably dyed Iust punishmēt of God vpon a cruel persecutor Ex tomo 2. Conuiualium Sermo Ioan Gastij  Iohn Fridericke of Saxony Elector Iohn Fridericke Duke of Saxony An. 1547. Among these godly and constant Sayntes of Christ may well be recounted Iohn Fridericke Duke of Saxony Who whē he had recouered agayne all his dominions which Duke Maurice hadde taken from him before being in Sueuia with his armye and at last was taken prisoner of the Emperour at Albis 24. of Aprill ann 1547. yet could neuer be induced to yelde to the Emperour in reuoking his fayth and doctrine of the Gospell wherin he stoode For the which he was deteined from his wife and children and bereaued of all his goods and caryed about with the Emperour the space of fiue yeares This admirable constancye of that duke was a wonder to all his aduersaries At last in the yeare of our Lord. 1552. through the benefite of almighty God he was set agayne at libertye returning home to his wife childrē cōtinued in his religion till the houre of his death Ex Sled lib. 19. Much like was the case also of Philip Lantgraue of Hesse The Lantgraue of Hesse who likewise being taken and spoyled of the Emperour cōtinued the space of 5. yeares in the cruel custodye of the Spanyardes and albeit he had fined vnto the Emperour and was promised to be set free out of prison the Emperour and his Counsell dalying with theyr promise expounded his prisonment not to be perpetuall And though great labour intercession was made for him yet al would not helpe For when the Emperour sent him away then Mary the Emperours sister tooke him by the way finding cauillations agaynst him whereby hee was agayne committed to the hands of Spanyardes till at lēgth through the disposing of Gods mercy first the Duke of Saxony and then 6. dayes after the Lantgraue also were both freed out of long captiuitye sent home Ex Comment Sled lib. 19.24 Charles Emperour Hermannus Archbishop of Colen Hermannus Archb. of Colen An. 1547. Wyth these holy Martyrs aboue recyted may also be numbred Hermannus archbysh of Colen Who a litle before the Emperour had war agaynst the Protestantes had reformed his Churche from certain papistical superstitions vsyng therin the ayd and aduise of Martine Bucer Wherefore Charles the Emperour sent word to Colen that he should be deposed whiche he paciētly did suffer In his roome was set Adolphus Earle of Schaunenburge Ex Sled lib. 18. The President or Maior of Dornic M.
might also haue one of the precious cheynes about his necke in honor of his Lord. The which being graūted so were these three blessed martirs committed to the fire where they with meek pacience yelded vp theyr liues to the hands of the lord in testimony of his Gospell Ex Crisp. Pantal. Matth. Dimoner martyr The Lieutenant of Lyons Primacius Officiall Buatherius Officiall Orus Inquisitor Matthaeus Dymonetus marchaunt At Lyons An. 1553. This Marchaunt first liued a vicious detestable life full of muche corruption and fylthynesse He was also a secret enemy and a Searcher out of good men when and where they conuented togeather Who being called notwithstanding by y e grace of God to the knowledge and sauor of his word shortly after was taken by the Lieutenant and Buatherius the Official in his owne house at Lions and so after a litle examination was sent to prison Being examined by the Inquisitor and the Officials he refused to yeelde any aunswere to them knowing no authority they had vpon him but onely to the Lieutenant His aunsweres were that he beleued all that the holy vniuersall Church of Christ did truely beleue all the articles of the Creed To the article of the holy Catholicke Churche being bid to adde also Romanam that is the Church of Rome that he refused Aduocates he knew none but Christ alone Purgatory he knew none but the crosse and passion of the lamb which purgeth the sinnes of all the world The true confession he sayd ought to be made not to the priest once a yeare but euery day to God and to such whō we haue offended The eating of the flesh bloud of Christ he tooke to be spirituall and the Sacrament of the flesh and bloud of Christ to be eaten with the mouth and that sacrament to be bread and wine vnder the name and signification of the body and bloud of Christ the masse not to be instituted of Christ being a thing contrary to his word and will For the head of the Church he knew none but onely Christ. Being in prison he had great conflictes with the infirmity of his owne flesh but especially with the tēptation of his parentes brethren and kinsfolkes and the sorow of his mother neuerthelesse the Lord so assisted him that he endured to the end At his burning he spake much to the people was heard with great attention He suffered the 15. of Iuly an 1553. Ex Cris. Legoux the Deane Ilierensis M. Simon Vigor the Penetentiary of Eureux William Neel an Austen Fryer At Eureaux in Fraunce An. 1553. Hen. Pantal. lib. 9. Crisp. Adrian maketh mention also of one William Neel a Fryer Augustine who suffered in muche like sorte the same yeare was burned at Eureux in Fraunce The occasion of his trouble rose first William Neel martyr for the rebuking of the vitious demeanour of the Priestes there and of the Deane named Legoux for the which the Deane caused hym to be sent to Eureux to the prison of the Byshoppe The storye of thys William Neel with his aunsweres to theyr Articles obiected is to be read more at large in the 9. booke of Pantalion and others The Bailiffe or steward of the Citye Dyion Symon Laloe At Dyion An. 1553. Symon Laloe a spectacle maker comming from Geneua in to Fraunce for certayn busines was laid hand of by the Bayliffe of Dyion Three thinges were demaunded of him 1 Where he dwelt 2. What was his faith 3. What fellowes hee knew of his Religion His dwelling he sayd was at Geneua Hys Religion was such as was then vsed at Geneua As for his fellowes he sayd he knew none but onely them of the same City of Geneua where his dwelling was When they could gette of him no other aunsweare but thys with all theyr racking and tormēts they proceeded to hys sentence and pursued the execution of the same which was the 21. of Nouember an 1553. The executioner who was named Iames Siluester Simon Laloe martyr seeing the great fayth and constancye of that heuenlye Martyr was so compuncted with repentaunce fell in such despayre of himselfe that they had much adoe with all the promises of the Gospell to recouer any cōfort in him The executioner conuerted At last through the mercy of christ he was comforted and conuerted and so he with all his family remoued to the Church of Geneua Ex Ioan Crisp.  Nicholas Nayle Torments At Paris An. 1553. This Nicolas shoomaker commynge to Paris with certayne ferdles of bookes Nicholas Naile martyr was there apprehēded Who stoutly in persisting in confessing the trueth was tried with sundry tormentes to vtter what fellowes he had besides of his profession so cruelly that his body was dissolued almost one ioint from an other but so constant he was in his silence that he would expresse none As they brought him to the stake fyrste they put a gag or peece of wood in his mouth which they boūd with cords to the hinder part of his head so hard y t his mouth on both sides gushed out wyth bloud and disfigured his face monstrously By the way they passed by an Hospitall where they willed him to worship the picture of S. Mary standing at the gate But he turned his back as well as he could and would not For the which the blind people were so grieued that they would haue fallē vpon him After he was brought to the fire they so smered his body with fatte and brimstone that at the first taking of the fire all his skin was parched the inward parts not touched With that the cords brast which were about his mouth wherby his voyce was heard in the middest of the flame praysing the Lord and so y e blessed Martyr departed Ex Ioan Chrisp A woman of Tolouse The Officiall of the Bishop of Tolouse The Inquisitour and Chauncelour of the Bishop of Cozeran Peter Serre About Tolouse An. 1553. Peter Serre martyr Peter Serre fyrst was a Prieste then chaunging his religiō he went to Geneua learned the shomakers craft and so liued Afterward vpon a singuler loue he came to hys brother at Tolouse to the intent to doe hym good His brother had a wife which was not well pleased with hys religiō and comming She in secret Counsell tolde an other woman one of her neighbors of this What doth she but goeth to the Officiall and maketh hym priuy of all The Officiall thinking to fore-slacke no time taking counsell with his fellowes laid hands vppon this Peter and brought him before the Inquisitor To whom he made such declaration of his fayth that he seemed to reduce the Inquisitor to some feling of conscience and began to instruct him in y e principals of true religion Notwithstāding all this helped not but that he was condemned by the said Chauncellor to be degraded cōmitted to the seculer iudge The Iudge inquiringe of what occupation hee was he sayde that
therefore stopped the streetes and lanes with cartes and made fires to see that none shoulde escape The fury of this world against the poore Christians The faythfull albeit God hath geueÌ„ them leisure to finysh their administration prayers with such quetnes as they neuer had better seeing the sodennesse of the thyng were stroken in great feare Who then being exhorted by the gouernors of the congregation fel to praier That done through the counsell of some whyche knew the cowardly hartes of the multitude this order was taken that the men whiche had weapon should aduenture through the prese onely the womeÌ„ and children remayned in the house and a few men with them which were lesse bolde then the other to the number of sixe or seauen score Where appeared the admirable power of God in them that went out with weapon One of the CoÌ„gregation beateÌ„ downe in the streates and Martyred which notwithstanding that y e lanes and passages were stopped and the fires made dyd all escape saue onely one who was beateÌ„ down with stones and so destroyed Certayne that remayned in the house with the womeÌ„ afterward leaped into gardens where they were stayed till the Magistrates came The women which were all Gentlewomen or of great wealth onely sixe or seuen excepted seing no other hope and perceiuing the fury of the people went vp to the windowes crying * Mercy here importeth no oâ—feÌ„ce acknowledged but to be saued from the rage of the people mercy and shewing theyr innocent intent required iustice ordinary Thus as they were inclosed about 6. or 7. houres at last came Martin the kinges Attorney with force of Commissaries and Sergeantes Who with much adoe appeasing the courage of the people entred into the house where he viewing the women children and the other furniture there being prepared for that congregatioÌ„ perceiued testimonies sufficient of their innocency in so much that in considering therof for pity of hart his eyes could not refraine from teares Notwithstanding proceeding in his office hee had them all to prison within the litle Castle I omit here the furious vsage of the people by the way how despightfully they plucked and haled the women tare their garmeÌ„ts thrust of theyr hoods froÌ„ their heades disfigured theyr faces with dust and durt Neither were they better entreated in the Prison then they were in the streetes for all the villaines and theeues there were let out of theyr holes and stinking caues and the poore Christians placed in theyr roomes Besides these manifolde wronges oppressions done to these poore innoceÌ„ts folowed theÌ„ which was worst of all the cruell slaunderous reportes of the friers and priestes A false and malicious slaunder raised agaynst the Congregation who in theyr rayling sermons other talke cryed out to the Lutherans perswading the people most falsly that they assembled together to make a banket in the night and there putting out y e candles they went together Iacke with Iille as the sayde after a filthy and beastly maner Adding moreouer to make the lye more likely that certayne Nunnes also Monkes were with them Also that they should conspyre against the king and other like heynous crimes whatsoeuer theyr malice could inuent for defacing of the Gospell With such like malitious misreportes sclauÌ„ders Sathan went about to extinguish the auncient church of Christ in the primitiue time accusing the innocent Christians then of incest conspiracy killing of infantes putting out of candles Vid. supr pag. 36 filthy whoredome c. Vide supra pag. 36. These sinister rumors cursed defamations were no sooner geueÌ„ out but they were as soone receiued and spread farre not onely to theÌ„ of the vulgar sort but also among the states of the Court and euen to the kinges â—ares The Cardinall of Lorraine y e same time bare a great sway in the court who then procured a certayne Iudge of the Castle to come in declaring to the king that he found there lying in y e floore of the foresayd house diuers couches pallets vpon which they intended to coÌ„mit theyr whoredome also much other furniture and preparation appointed for a sumptuous feast or banquet wherewith the kyng was mightely inflamed agaynst them neyther was there any one person that durst contrary it Here the enemies began highly to triumph thinking verily that the gospell with all the freÌ„des therof were ouerthrowne for euer On the other side no lesse perplexity and lamentation was among y e brethren sorowing not so muche for themselues as for the imprisonment of theyr fellowes Albeit they loste not theyr courage so altogether but as well as they could they exhorted one another considering y e great fauour and prouidence of God in deliuering them so wonderfully out of the daunger Some comfort they tooke vnto them consulting together in this order that first they should humble themselues to God in theyr owne priuate familyes Secondly to stoppe the running brutes of theyr holy assembles they should write Apologies one to the kyng an other to the people Thirdly that letters of consolatioÌ„ should be written and sent to theyr brethren in prison The first Apology was written to the king and conueyed so secretly into his Chamber The Apologie of the Congregation against false reportes that it was found and read opeÌ„ly in the hearing of the king and of all his nobles Wherin the Christians learnedly discreetly both cleared themselues of those reportes and shewed the malice of theyr enemies especially of Satan which euer froÌ„ the beginning of the Church hath and still doeth goe about to ouerturne the right wayes of the Lord declaring further by manyfolde examples and coÌ„tinuall experience eueÌ„ from the primitiue time how the nature of the Church hath euer bene to suffer vexations and sclaunderous reports and infamation by the malignant aduersaries c. And lastly comming to the king they craued that theyr cause might not be condemned before it had indifferent hearing c. Neuerthelesse this Apology to the king serued to litle purpose forsomuch as the aduersaries incontinent denied all that was written to the king making him to beleue that all were but excuses pretensed neither was there any person that durst replye agayne But the other Apology to the people did inestimable good in satisfying the rumors and defending the true cause of the gospell Wherupon certayne doctors of SorboÌ„ began to write both agaynst y e Apology and the persons Doctoâ—â—â—â—mochareâ— persecâ—â—â—â—â— of whom one was called Demochares who taking for his foundation without any proofe that they were all heretiques cryed out for iustice with billes glaues fire and sword An other Sorbonist more bloudy then the first not only exclamed against theÌ„ for putting out y e candles in theyr detestable concourses assembles but also accused theÌ„ as men which mainteined that there was no God and denied the diuinity humanity of Christ the immortallity of the soule the
you and all such as are of your company simply name the Lord without putting to y e pronoune our So may the deuils well call the Lord and tremble before his face The Martyr The deuils call the Lord in such sort as the phariseis did when they brought the adoulteresse before him and called him Mayster yet neither attended they to his doctrine nor intended to be his disciples Whose case I trust is nothing like to ours whiche know and confesse as we speake him to be the true Lord with all our hart so as true Christians ought to do The Doctor I know you hold well the church to be where y e word is truely preached The church and the Sacramentes syncerely ministred according as they are lefte of Christ and his Apostles The Martyr That do I beleue and in that will I liue and dye The Doctor Doe not you beleue that whosoeuer is wythout that church cannot obteine remission of his sinnes The Martyr Who soeuer doth separate himself froÌ„ that church to make either sect part or deuision cannot obteyne as you say The Doctor Now let vs coÌ„sider two churches the one wherin the word is rightly preached and Sacraments administred accordingly as they be left vnto vs 2. Churches The other wherin the word Sacramentes be vsed contraryly Which of these two ought we to beleue The Martyr The first The Doctor Well sayd Next is now to speake of the gifts geuen to the sayd Church as the power of the keyes confession for remission of sinnes after we be confessed to a Priest Also we must beleue the vij Sacramentes in the same Church truely administred as they be here in the Churches of Paris where the Sacrament of the aultar is ministred and the Gospell truely preached The Martyr Syr now you begin to halt As for my part I do not receiue in the Church moe then 2. Sacramentes which be instituted in the same for the whole coÌ„munalty of Christians Power of the keyes And as concerning the power of the keyes and your confessioÌ„ I beleue that for remission of our sinnes we ought to go to none other but onely to God as we read 1. Iohn 1. Confession If we confesse our sinnes God is faythfull and iust to pardon our offences and he will purge vs from all our iniquityes c. Also in the Prophet Dauid Psal. 19. and 32. I haue opened my sinne vnto thee c. The Doctor Should I not beleue that Christ in the time of his Apostles gaue to them power to remit sinnes The Martyr The power that Christ gaue to his Apostles if it be well considered is nothing disagreyng to my saying And therefore I beganne to say whiche here I confesse that the Lord gaue to his Apostles to preach the woord and so to remitte sinnes by the same woord The Doctor Do you then deny auriculer confession The Martyr Yea verily I do The Doctor Ought we to pray to Sayntes The Martyr I beleue no. The Doctor Tell me that I shall aske Iesus Christ beinge here vpon the earth was he not then as well sufficient to heare the whole world to be intercessour for all as he is now The Martyr Yes The Doctor But we finde that when he was here on earth Intercession of Saintes his Apostles made intercession for the people why may they not do the same as well now also The Martyr So long as they were in the world they exercised theyr ministery and prayed one for an other as needing humayne succours together but now they beyng in Paradise all theyr prayer that they make is this that they wish that they which be yet on earth may attayne to theyr felicitie but to obtein any thing at the fathers hand we must haue our recourse onely to his sonne The Doctor If one man haue such charge to pray for another may not he then be called an intercessor The Martyr I graunt The Doctor Well then you say there is but one intercessour Wherupon I inferre that I being bound to pray for an other neede not nowe to goe to Iesus Christe to haue him an intercessor but to God alone setting Iesus Christ apart and so ought we verily to beleue The Martyr You vnderstand not sir that if God doe not behold vs in the face of his owne welbeloued sonne then shall we neuer be able to stand in his sight For if he shall looke vpon vs he can see nothing but sin And if the heaueÌ„s be not pure in his eyes what shal be thought then of man so abhominable and vnprofitable which drinketh iniquitie like water as Iob doth say Then the other Fryer seeing hys fellowe to haue nothing to aunswere to this inferred as followeth The Doctor Nay my friend as touching the great mercy of God Note this blasphemous doctrine which maketh saints equall intercessours with Christ let that stand and now to speake of our selues this we know that god is not displeased with them which haue their recourse vnto hys sayntes The Martyr Syr we must do not aâ—â—er our owne willes but according to that which God willeth and commandeth For this is the trust that we haue in him that if wee demaund any thing after his will he will heare vs. 1. Ioh. 5. The Doctor As no man commeth to the presence of an earthly king or prince without meanes made by some about him so or rather much more to the heauenly king aboue c. The Martyr To this earthly example I will aunswere wyth an other heauenly example of the prodigall son who sought no other meanes to obtayn his fathers grace but came to the father himselfe Then they came to speake of adoration which the sayd Rebezies disproued by the scriptures Worshipping of saintes Act. 10.13.14 Apoc. 19 22. Heb. 10.14.12 Where is to be noted that where the martyr alledged the 12. to the Heb. the Doctors aunswered that it was the 11. chap. when the place in deed is neither in the 11. nor in the 12. But in the 14. chap. of of the Actes So well seene were these Doctors in their diuinitie The Doctor Touching the masse what say you Beleeue you not that when the priest hath consecrated the hoste The presence of Christ in the hoste our Lord is there as well and in as ample sorte as he was hanging vpon the crosse The Martyr No verily But I beleeue that Iesus Christ is sitting at the right hand of his father as appeareth Heb. 10.1 Cor. 15. Colos. 3. and therefore to make short with you I holde your masse for none other Masse but for a false and a counterfeyted seruice set vp by sathan and retayned by his ministers by the which you do anhilate the precious bloud of Christ hys oblation once made of his owne body you know right well that the same is sufficient and ought not to be reiterated The Doctor You deceiue your selues in the word reiteration for we do
agayne ¶ And thus much for this present touching the proceeding of the church of Spayne in theyr Inquisition agaynst the Lutheranes that is agaynst the true and faythfull seruauntes of Iesus Christ. Albeit there be other countryes also besides Spayne subiect vnto the same Inquisition as Neaples and Sicily in which kingdome of Sicilie I heare it credibly reported that euery thyrd yeare are brought forth to iudgement and execution a certeine number after the like sort of christian martyrs some times 12. some times 6. some times more and some times lesse Amongest whome there was one much about y e same yere aboue mentioned an 1559. who comming from Geneua vnto Sicilie vpon zeale to do good was at last layd hand of and being condēned the same time to the fire as he should take his death A Christian martyr burned in Sicilie was offered there of the hangman to be strāgled hauing the cord ready about his necke but he notwithstanding refused the same and sayde that he would feele the fire and so endured he singing with all his might vnto the Lord till he was beriued both of speach and life in the middest of the flame such was the admirable constancy and fortitude of that valiant souldiour of Christ as is witnessed to me by him whiche beeing there present the same tyme did both then see that which he doth testify and also doth now testify that he then saw ¶ Now it remayneth further according to my promise in like order of a compendious table to cōprehend also such Martyrs as suffered for the verity and true testimony of the Gospell in the places and countryes of Italy which Table consequently here next ensueth to be declared ¶ A Table of such Martyrs as suffered for the testimony of the Gospell in Italy * The Italian Martyrs Persecutors Martyrs The causes Certayne popish Spaniardes at Rome N. Encenas otherwise called Dryander At Rome An. 1546. THis Encenas or Dryander a spaniard borne at Burges was brother to Franciscus Encenas y e learned man Encenas or Dryander martyr so oft before mentioned was also y e teacher or instructor in knowledge of religion to Diazius the godly martyr aboue recorded He was sēt of his superstitious parents beinge younge vnto rome Who there after long cōtinuance growing vp in age knowledge but especially being instructed by the lord in the truth of his woord after hee was knowne to mislike the Popes doctrine the impure doinges at Rome was apprehended and taken of certayne of his owne country men and some of his owne householde frends at Rome at the same time when he was preparing to take his iourney to his brother Fraūces Encenas in Germany Thus he being betrayed and taken by his coūtrymen was brought before the Cardinals and there committed straight to prison Afterward he was brought forth to geue testimonye of his doctrine whiche he in the presence of the Cardinalles and in the face of all the Popes retinue boldly and constantly defended So that not onely the Cardinals but especially the spaniardes being therewith offended cryed out vppon him that he should be burned The Cardinalles first before the sentence of death should be geuen came to him offering if he would take it after the maner of the Spaniardes the badge of reconciliation whiche hath the name of Sanbenites cloth made in forme of a mantle going both before him and behinde hym with signes of the redde Crosse. But Encenas styll constant in the profession of trueth denyed to receiue any other condition or badge but onely the badge of the Lord which was to seale the doctrine of his religion with the testimony of his bloud At last the matter was brought to that issue that the faythfull seruaunt and witnes of Christ was iudged and condemned to the fire where he in the sight of the Cardinals and in the face of the Apostolicall sea pretensed gaue vp his life for testimony of the Gospell Ex Pantal. lib. 6. Ex Crisp. alijs ☞ And for so much as mention hath bene made both in this story The imprisonment and escape of Franciscus Encenas and many other before of Franciscus Encenas his brother here is not to be pretermitted how the sayd Franciscus being a man of notable learning as euer was any in Spayne being in the Emperors Court at Bruxels offered vnto the Emperour Charles the fift the newe Testament of Christ translated into Spanishe For the whyche he was cast into Prison where he remayned in sorrowfull captiuity and calamitye the space of fifteene monethes looking for nothing more then present death At last through the merueilous prouidence of almighty God the first day of February ann 1545. at viij of the clocke after supper he found the doores of the prison standing open and he secretly was answered in his minde to take the occasion offered and to shift for himselfe and so he issuing out of the prison without any hasty pase but goyng as leisurely as he could escaped from thence and went straight to Germany Pope Iulius the thyrd Faninus martyr Faninus At Ferraria An. 1550. Faninus borne in Fauentia a towne in Italy through the reading of godly bookes translated into the Italian tongue hauyng no perfect skill in the Latin was conuerted frō great blindnes to the wholesome knowledge of Christ and of his word Wherein he tooke such a sweetnes and so grewe vp in the meditation of the same that hee was able in short time to instruct other Neither was there anye dilligence lacking in him to communicate that abroad which he had receyued of the Lord being so in his mind perswaded that a man receiuing by the spirite of God the knowledge and illumination of his veritie ought in no case to hide the same in silence as a candle vnder a bushell And therefore being occupyed dilligently in that behalfe albeit he vsed not publickely to preache but by pryuate conference to teache hee was at length by the popes clientes espied apprehended and committed to prison Albeit he remayned not long in the prison For by the earnest perswasions and prayers of hys wife Faninus ouercome by his wife and brethren his children and other frendes he was so ouer come that he gaue ouer and so was dismissed shortly out of prison After this it was not long but he fel into horrible perturbation of mind In somuch that vnles the great mercy of God had kept him vp hee had fallen in vtter desperation for slipping from the trueth and preferring the loue of his friendes and kinred before the seruice of Iesus Christ whome he so earnestly before had professed This wound went so deepe into his hart that he could in no case be quieted before he had fully fixed and determined in hys mind to aduenture his life more faithfully in the seruice of the Lord. Wherupon he being thus inflamed with zeale of spirite went about all the countrey of Romaigna publikely preaching the pure doctrine of the
Pantal alijs Notes vppon the storie of Merindoll aboue recited THus hast thou heard louing Reader the terrible troubles slaughters committed by the Bishops and Cardinals againste these faithfull men of Merindol whiche for the hainous tirannie and example of the facte moste vnmercifull maye be comparable with any of the first persecutions in the primitiue Churche done either by Decius or Dioclesianus Nowe touching the sayd storie and people of Merindol briefly by the way is to be noted The Gospellers of Merindoll came first of the Waldenses that this was not the firste time that these men of this countrey were vexed neither was it of late yeres that the doctrine and profession of them began For as by the course of time and by auncient Recordes it maye appeare these inhabitaunts of Prouince and other coastes bordering about the confines of Fraunce and Piemont had their continuance of auncient time and receiued their doctrine first from the Waldenses or Albigenses which were as some say about the yeare of oure Lord 1170. or as other doe recken about the yeare of our Lorde 1216. whereof thou haste gentle reader sufficiently to vnderstaÌ„d Vid. supra pag. 230. c. reading before pag. 230. Item pag. 260 Item pag. 267. c. These Waldenses otherwise called Pauperes de Lugduno beginning of one Petrus Waldus Citizen of Lyons as is before shewed Vid. supra pag. 231. pag. 231. by violence of persecution being driuen oute of Lions were disparcled abroad in diuers countreis of whom some fled to Massilia some to Germanie some to Sarmatia Liuonia Bohemia Calabria and Apulia diuers strayed to the Countreis of France especially about Prouince and Piemont of whoÌ„e came these Merindolians aboue mentioned and the Angrognians with others of whom now it foloweth likewise God willing to discourse Waldenses how and of whom they first began They which were in the countrey of Tolouse of the place where they frequented were called Albij or Albigenses Against the which Albigenses Frier Dominicus was a great doer labouring and preaching against them 10. yeres together and caused many of them to be burned for the which he was highly accepted and rewarded in the Apostolicall Court and at lengthe by Pope Honorius the 3. was made Patriarch of the blacke gard of the Dominicke Friers Dominicus Patriarch of the blacke Fryers enemie to the Waldenses Ex Antonino part 3. tit 19. cap. 1. These Albigenses against the Pope of Rome had set vppe to them selues a Bishop of their owne named Bartholomaeus remaining about the coastes of Croatia and Dalmatia as appeareth by a letter of one of the Popes Cardinals aboue specified pag 261. For the which cause the Sea of Rome tooke great indignation against the sayde Albygenses Vid. sâ—pra pag. 261. and caused all their faithfull Catholickes and obedienciaries to their Churche to rise vp in armour and to take the signe of the holy crosse vpon them to fight against them An. 1206 by reason wherof great multitudes of them were pitifully murdered not onely of them about Tolouse Auinion in France as is afore to be seene pag. 273. but also in al quarters miserable slaughters and burnings of them long continued from the raigne of Fridericke 2. Emperour almost to this present time through the instigation of the Romane Popes Paulus Aemylius the French Chronicler in his 6. booke wryting of these Pauperes de Lugduno Ex Paul Aemylio lib. 6 and Humiliati and deuiding these two orders from Albigenses reporteth that the two former orders were reiected of Pope Lucius 3. And in their place other two orders were approued to witte the order of the Dominicke Friers and of the Franciscanes Which seemeth not to be true for somuch as this Pope Lucius was 20. yeres before Innocent 3. and yet neither in the time of Pope Innocent the order of the Dominicke Friers was approued but in the time of Pope Honorius the 3. who was 40. yeres after Pope Lucius Again Bernardus Lutzenbergensis in Catal. haeret affirmeth that these Pauperes de Lugduno Ex Bernard Lutzenberg or Waldenses began first an 1218. Which if it be true then must the other report of Aemylius be fals wryting of the sect of Pauperes Lugdunenses to be refused by Pope Lucius the 3. who was long before this in the yeare of our Lord. 1181. Among other authours which wryte of these Waldenses Ioan Sleidan Lib. 16. intreating of their continuance and doctrine See the story of Sleidan thus wryteth of them There be sayeth he in the French Prouince a people called Waldoys These of an auncient trade and custome among them doe not acknowledge the Bishop of Rome and euer haue vsed a manner of doctrine somewhat more pure then the rest but especially since the comming of Luther they haue encresed in more knowledge and perfection of iudgement Wherefore they haue beene oftentimes complained vppon to the kinge as though they contemned the Magistrate and would moue rebellion with other suche matter falsely surmised against them more of despite and malice then of any iust cause of truthe There be of them certaine Townes and Villages among which Merindoll is one Against these Merindolians sentence was geuen fiue yeares past at Aix being the high tribunall seate or iudgement place of Prouince that all should be destroied without respecte of age or persone in such sort as that the houses being pluckt downe the Village shoulde be made plaine euen with the grounde the trees also should be cut downe and the place altogether made desolate and desert All beit though it were thus pronounced yet was it not then put in execution by the meanes of certaine that perswaded the king to the coÌ„trary namely one William Bellay who was at the same time the kings Lieutenaunt in Piedmont But at the last the 12. day of April an 1545. Iohn Minerius President of the Counsell of Aix calling the Senate reade the kings letters commaunding them to execute the sentence giuen c. This confession worthy of perpetual memory you shall see more largely set out in Henr. Pantaleon wryting of the destruction of Cabriers and Merindoll and also in the French storye Moreouer concerning the confession and the doctrine of the sayde Merindolians receiued of auncient time from their forefathers the Waldenses thus it followeth in the sayd boke and place of Iohn Sleidan At last sayeth Sleidan after he had described what great crueltie was shewed against them when the reporte hereof was bruted in Germanie it offended the mindes of many and in deede the Suitzers who were then of a contrary Religion to the Pope entreated the King that he woulde shewe mercy to suche as were fled Whereunto the saide king Fraunces made aunswere in thys wise pretending that he had iust cause to doe as he did inferring moreouer that they ought not to be carefull what he did within his dominions or how he punished his offendours more then he was
geueth victory to the Waldois against the Spanyardes As they fled they founde often some Fortes where they did resiste for a litle while but they were alway beaten out In this combate God gaue victorie to the poore Waldoys wyth great slaughter of the Spanyards where also very many of theÌ„ were sore hurt and wounded The sayd L. of Trinitie sent vnto the Spanyards that they should not faint and giue ouer but sticke to it like meÌ„ and he woulde shortly send them succour but they would not Those of the Ualley of Luserne hearing of thys conflict came in the meane time to helpe their neighboures Amongest other there was one slaine in that battaile for whom the Lord of Trinity much lamented saying that he would rather haue lost a whole band then that man The other 2. companies whiche marched by Angrongne perceiuing the Spanyardes to be so beaten and put to flyght seing also those of y e medow of Tour coÌ„ming to encounter w t them retired in hast Upon that the lord of Trinitie went to Cauors thre miles from Luserne being in a great perplexitie and as he was about to sende succoure to the Spanyards he heard the sounde of a drumme aboue Luserne suspected that there was an army of the Waldoys comming against him Upon this diuers of the souldiors fled away by the plaine crying that all was lost It was certainly reported God taketh the 〈…〉 that if the Waldoys had pursued the armye as they mighte easyly haue done the campe had that day ben chased out of Luserne The poore people lacked no courage so to do for albeit they had neither eaten nor dronken all that day before God geueth coâ—â—age to the poore Waldoys had sore trauelled and fought yet they sayde that if they had but a little refreshed themselues with a morsel of bread and a glasse of wine they durst take vpon them to enter into the campe of their enemies Within a few daies after they of Angrongne were aduertised by the L. of Trinities letters that hee fully determined to cut down their trees and vines and destroy their corne being on the ground And furthermore that 2. fortes should be builded at Angrongne The day was assigned horsemen appoynted with all spede to execute this mischeuous enterprise The poore people thought y t they shuld be assailed as sore as euer they were and fight as harde as euer they did before The mischieuous purpose of Trynitye stayed by the prouidence of God But God preuented this cruell atteÌ„pt For the night afore that this should be executed the lord of Trinitie receiued certaine letters from the Duke which staied this enterprise They of the medowe of Tour being aduertised that the lord of Trinitie did now entend to send ordinance to beat downe the bulwarks which were made of stones they made a bulwarke of earth whyche was in compasse about 500. paces which they might easily see froÌ„ Luserne They of the medow of Tour told the lord of Trinities men that if they brought any artillery they shoulde not so soone cary it away againe and shortly the ordinance was sent backe againe About this season the chief rulers and ministers of the Waldoys requested earnestly the Lord of Raconis to present a supplication which they had made to the Duchesse of Sauoy The Waldoys send a supplication to the Duchesse For they had intelligence that she was sore offended y t her subiects were so cruelly handled In the whych supplication they declared the equitie of their cause protesting all due obedience to the duke their soueraigne Lord and if it mighte be prooued by the pure worde of God that they held any error The Waldoys offer to be iudged by the word of God they would with all humble submission receiue correction and be reformed humbly beseeching her grace to appease the displeasure which the Duke had coÌ„ceiued against them by the vntrue surmises of theyr aduersaries and if there were any thing wherin they had offended him they most humbly craued his gracious pardoÌ„ About this time the lord of Trinitye by sicknes was in great daunger of his life The Lord of Trinyty sore sicke Soone after the supplication was deliuered the Duchesse sent an aunswer to the Waldoys by the sayd Lorde of Raconis The effect thereof was that she had obteined of the Dukes grace all that they demaunded in their supplication vpon such conditions as the said lord Raconis would propound vnto them But wheÌ„ they vnderstoode that the sayd conditions were very rigorous they sent an other supplication vnto the Duches An other supplycatyoÌ„ sent to the Duchesse wherein they humbly besought her grace to be a meane that the said conditions and Articles might be moderated which Articles here follow First that they should banish their Ministers Secondly that they shoulde receiue the Masse and other ceremonies of the Romish church Thirdly that they should pay a raunsome to the souldiours for certaine of their men which they had taken Fourthly that they shoulde assemble and preache no more as they were wont to do Fifthly that the Duke woulde make fortresses at his pleasure in all that countrey with other like things The people made humble request in this their last supplication The supplicatyoÌ„ to the Duchesse that it would please the sayd Duches to geue the Duke her husband to vnderstand how y t these conditions were straunge and rigorous And as for their partes although they had good triall of their ministers y t they were good men and fearing God of sounde doctrine of good life honest conuersation yet neuerthelesse they were contented so to do if he woulde geue leaue to some of them to remaine requesting this that it might be permitted vnto theÌ„ to chuse some other good Ministers in their places before they departed least that their Churches shoulde remaine without Pastors The conditioÌ„s whereâ—â—to the Waldoys did agree consent Concerning the Masse and other Ceremonies of the church of Rome if the duke should cause them to be ministred in their parishes they neither wold nor could withstand the same and for their part they would do no iniurie or violence to those that should minister them or be present therat notw tstanding they besought him that they myght not be constrained to be present theÌ„selues at the ministratioÌ„ thereof or to pay any thing to the maintenaunce of the same or els to yelde either fauour or consent thereunto As touching the raunsome which was demaunded of them for their prisoners considering the extreme pouertie that they were in and the great calamities and damages whiche they had suffred it was to them a thing vnpossible Yea if his highnes wer truly informed what losse they had susteined by burning spoiling and sacking of their houses and goods without all mercy or pity he wold not only require of them no suche thing but as a gracious and mercifull Prince he would succour and
limites dwell not oute of them and they which be of the townes villages of the said valleis dwel not out of them nor of their borders The liberty of Trafficke graunted and in so doing they shall not be molested by any meanes and shall not be offended nor troubled in body or goods but shall remaine vnder the protection and sauegarde of his highnesse Furthermore his highnes shal set order to stay al troubles inconueniences secret cōspiracies of wicked persons after such sort The elders of the Valleys of Pyemont that they shall remaine quietly in theyr religion For obseruation whereof George Monastier one of the elders of Angrongne Constantion Dialestini otherwise called Rembaldo one of the Elders of Uillars Pirrone Arduino sent frō the comminaltie of Boby Michael Ramondet sent from the comminaltie of Tailleret and of la Rua de Bonet bordering vpon Tour Iohn Malenote sent from certaine persons of S. Iohn Peter Paschal sent from the comminaltie of the valley of S. Martin Thom. Roman of S. Germain sent from the comminaltie of the same place and of all the Ualley of Perouse promise for thē and their comminalties seuerally that the cōtents of these conclusions aforesayd shall be inuiolately kepte and for breach thereof do submit themselues to such punishment as shall please his hignes promising likewise to cause the chiefe of the families of the comminalties to allow and confirme the sayd promise The honourable Lorde of Raconis doth promise that the Dukes highnes shall confirme and allow the foresayde conclusions to them both generally and perticularly The Lord of Raconnis at the intercession and especiall fauour of the noble Lady the Princesse The Lady Princes intercessour for the Waldoys In testimonie whereof the foresayde Lord of Raconis hath confirmed these present conclusions wyth hys owne hand and the Ministers haue lykewise subscribed in the name of all the sayd Ualleys and they which can write in the name of all theyr comminalties At Cauor the v. of Iune 1561. Phillip of Sauoy Fraunces Valla Minister of Villars Claudius Bergius Minister of Taillaret Georgius Monasterius Michael Raymundet THis accord being thus made and passed by the meanes of the Duchesse of Sauoy the poore Waldoys haue ben in quiet vntill this present and God of his infinite goodnes hauyng deliuered them out of so many troubles and conflicts hath set them at libertie to serue him purely and with quietnes of conscience Wherfore there is none at this present except he be altogether blind or senceles but he seeth and well perceiueth that God would make it knowen by experience to these poore Waldoys All thinges turne to the best to thē that loue the Lord. and al other faithful people that al things turne to the best to them which loue and feare hym For by all these afflictions which they suffered as is before rehearsed this good heauenly father hath brought them to repentance and amendement of life He hath effectuously taught them to haue recourse to his fatherly mercy and to embrace Iesus Christ for their onely Sauiour and redeemer Furthermore he hath taught them to tame the desires and lustes of the flesh to withdrawe their harts from the world and lift them vp to heauen and to be alwayes in a readines to come to him as vnto their most louing and pitifull father To be short hee hath set them to the schoole of hys children to the end they should profite in patience and hope to make them to mourne weepe and cry vnto hym And aboue all he hath made them so oft to proue his succours at time of need to see them before their eyes to feele and touch them with their handes as a man would say after such sort that they haue had good occasion and all the faithfull with them neuer to distrust so good a father and so carefull for the health of his children but to assure themselues neuer to be confounded what thing soeuer happen And yet to see thys more manifestly and that euery man may take profite therof it shal be good to vnderstand what this poore people did whiles they were in these combates and conflictes The behauiour of these good men in their persecutiōs So soone as they sawe the armye of theyr enemies approch they cryed altogether for ayde and succour to the Lord and before they begā to defend thēselues they fell to prayer and in fighting lifted vp their hartes and sighed to the Lorde As long as the enemyes were at rest euery one of these poore people on their knees called vpon God When the combate was ended they gaue him thankes for the comfort and succour which they had felte In the meane time the rest of the people with the Ministers made their harty prayer vnto God with sighes and teares and that from the morning vntill the euening When night was come they assembled agayne together They which had fought rehearsed the woonderfull ayde and succour which God had sent them and so altogether rendred thankes vnto hym for hys fatherly goodnes Alwayes he chaunged their sorrow into ioye In the morning trouble and affliction appeared before them wyth great terrour on all sides but by the euening they were deliuered and had great cause of reioysing and comfort Warre and famine two enemies against these men This poore people had two terrible enemies warre and famine which kepte them vnder in such sort that a man would haue thought they had bene vtterly lost destroyed But God of his endles mercy deliuered thē from such dangers and restored them to their houses where they remained afterwards in peace and quietnes al they which had declared themselues to be their open enemyes were brought to confusion as well those whiche fought to get their goodes as those whiche onely desired to shedde their bloud For proofe wherof the onely exāple of two Gentlemen of the Ualley of Luserne shall suffice These not onely moued cruell warre agaynst their poore tenauntes and others but most shamefully spoyled them and tooke vntollerable fines of all those that disobeyed their Edictes to keepe a good conscience Besides this Example of Gods fauour toward his seruantes cōfusion toward their persecutors they went about to sease all their goodes as forfaite waytyng to haue the whole forfayture thereof themselues And for this cause they did not onely incense the Duke with false reportes and with greeuous complayntes and accusations agaynst these poore Waldoys but also pursued the same so long and with such charges that they were fayne to sell their inheritaunce in hope to bring their purpose to passe and to enioy that goodly pray which they thought could not escape their handes But in the ende for their rewarde they got nothyng but shame and confusion And as for the Monkes and Priestes whiche by such meanes thought to aduaunce themselues to bryng their trumpery to estimation they haue lost the litle rule which they had ouer
that we our nobles can nor wil suffer this iniury at your hands vnreueÌ„ged if ye geue not place to vs of soueraignetie shew your selues as bounden and obedient subiects and no more to entermeddle your selues from hencefoorth wyth the waightie affaires of the Realme the direction whereof onely appertaineth to vs your king and such noble men and counsailours as we list to electe and choose to haue the ordering of the same And thus wee pray vnto almightie God to geue you graee to doe your dueties to vse your selues towardes vs like true and faithfull subiectes so as wee may haue cause to order you therafter and rather obediently to consent amongest you to deliuer into the hands of our Lieutenant a hundreth persons to be ordered according to their demerites at our will and pleasure then by your obstinacie and wilfulnes to put your selues your wines children lands goodes and cattels beside the indignation of God in the vtter aduenture of total destruction vtter ruine by force and violence of the sword After the Lyncolneshyre menne had receiued thys the Kynges aunswere aforesayd The commotion of Lyncolnshire asswaged made to theyr petitions eche mistrusting other who shoulde be noted to be the greatest meddler euen very sodeinly they began to shrinke and out of hand they were all deuided and euery man at home in his owne house in peace but the Captaines of these rebels escaped not all cleare but were after apprehended and had as they deserued Ex Edw. Hallo After thys immediately wythin sixe dayes vpon the same followed a newe insurrection in Yorkeshire for the same causes A Popishe insurrection in yorkshire through the instigation and lying tales of seditious persons especially Monkes and Priests making them beleeue that their siluer chalices crosses iewels and other ornaments shoulde be taken out of their Churches and that no man should be maried or eate any good meate in his house but should geue tribute therfore to the King but their speciall malice was against Cromwell and certaine other Counsailours The number of these rebelles were neare about 40. M. hauing for their badges the 5. woundes The badges of the rebels wyth the signe of the Sacrament and Iesus wrytten in the middest This their deuilish rebellion they termed by the name of a holy pilgrimage A holy Pilgrimage but they serued a wrong and a naughty Saint They had also in the field their streamers and banners whereuppon was painted Christ hanging vpon the Crosse on the one side and a chalice with a painted cake in it on the other side with other such ensignes of like hypocrisie and fayned sanctitie pretending thereby to fight for the faith and right of holy Church As soone as the king was certified of this newe seditious insurrection hee sent with all speede against them the Duke of Northfolke The kinges power agaynst the â—ebels in the North. Duke of Suffolke Marques of Excetor Earle of Shrewsbury other wyth a great armye forthwith to encounter with the rebels These noble Captaines and Counsailours thus well furnished with habilement of warre approching towarde the rebels and vnderstaÌ„ding both their number and howe they were ful bent to battaile first with policy went about to assay and practise how to appease all without bloudsheding The blinde â—â—â—burnnes â—f superstitiâ—us people â—ebelling â—here they â—â—ue no 〈◊〉 but the Northern men stoutly and sturdely standing to their wicked cause and wretched enterprise wold in no case relent froÌ„ their attempts Which when the nobles perceiued saw no other way to pacifie their furious mindes vtterly sette on mischiefe determined vppon a battel The place was appoynted the day assigned and the houre set but see y t wanderous worke of Gods gracious prouideÌ„ce The night before the day of battaile came as testifieth Edward Hall fell a small raine nothing to speake of A great 〈◊〉 of God in dâ—â—feÌ„ding the 〈◊〉 of his Gospelâ— but yet as it were by a great miracle of God the water which was but a very small forde and that men in maner y e day before might haue gone brishod ouer sodenly rose of suche a height deepenes and breadth that the like no man that there did inhabite could tell that euer they sawe afore so y t the day euen when the houre of battayle shoulde come it was impossible for the one army to come at the other After this y e appoyntment made betweene both y e armies being thus disappoynted as it is to be thought onely by God who extended his great mercye and had compassion on the great number of innocent persons that in that deadly slaughter had like to haue bene murthered could take no place then by the great wisedome and pollicie of y e said Captaines a communication was had a pardon of the kings Maiestie obteined for al the captayns and chiefe doers of this insurrection and they promised y t such thinges as they found themselues agreeued with all they shoulde gently be heard and theyr reasonable peticions graunted that their articles shoulde be presented to the king that by his highnesse authoritie and wisedome of his Counsayle all thinges shoulde be brought to good order and conclusion and with this order euery man quietly departed and those which before were bent as hote as fire to fight being letted therof by God went now peaceably to their houses and were as cold as water A Domino factum est istud In the time of this ruffle in Yorkeshyre and the king lying the same time at Windsore there was a Butcher dwelling within 5. miles of the saide towne of Windsore Popishe priesteâ— rebelling against the king whiche caused a Priest to preach that all they that tooke part with the Yorkshire men whom he called Gods people did fight in Gods quarrell for the whiche both he and the priest were apprehended and executed Diuers other priestes also with other about the same tyme committing in like sorte treason agaynst the king suffered the like execution Such a busines had the Kyng then to ridde the realme from the seruitude of the Romish yokes Tantae molis erat Romanam euertere sedem But Gods haÌ„d did still worke with all in vpholding hys Gospell and troden truth against all seditious sturres coÌ„motions rebellions and what soeuer was to the contrary as both by these storyes aforepassed and by suche also as hereafter follow may notoriously appeare The yere next after this which was of the Lord. 1537. after that great execution had bene done vpon certayne rebellious Priestes and a fewe other lay men Anno. 1537. with certayne noble persons also and gentlemen amongest whome was the Lord Darcy the Lorde Hussy Syr Robert Constable Syr Thomas Percy Syr Frances Bygot Syr Stephen Hamelton Syr Iohn Bulmer and his wife William Lomeley Nicholas Tempest with the Abbottes of Gerney and of Riuers c. in the month of October the same yeare folowing was borne Prince Edward Shortly
great bishop properly called Summus pontifex the highest Bishop Heb. 5. the Bishop of bishops For thys is he onely that is Summus maximus vniuersalis pontifex The bishop of Rome therefore ought herein to be abashed ashamed and to abhorre his owne pride For in this he outragiously doth offend God and blasphemeth him The pride of the Pope The Pope blasphemeth God in that he presumeth to take this high name from our byshop Christ In that he taketh away as much as lyeth in him the glory of God the maiesty appertayning vnto Christ In that he taketh vpon him these names onely appropriate vnto Christ Summus pontifex maximus pontifex vniuersalis pontifex the highest Byshoppe the greatest Byshop the vniuersall Byshop the Byshop of all the world I much maruell how he dare be so bolde to vsurpe and take these great names vpon him No greater blasphemie then in the Pope Greater blasphemy cannot be then to take froÌ„ God that that naturally belongeth vnto him then to take from God his glory and honor then to vendicate and take vpon him such high names as beseemeth no Christen man to vsurpe God sayd by his Prophet Non dabo gloriam meam alteri I will not geue my glory awai to any other to any creature He doth reserue the glory that laud honor that belongeth onely vnto him vnto himselfe Ezech. 42. no maÌ„ to atteÌ„pt so far no man to take so much vpoÌ„ him Peter Peter thou wast once Byshop of Rome and the first bishop of Rome Diddest thou euer take this name vpon thee SuÌ„mus Peter neuer tooke vpon him at Rome as the Pope doth Maximus Vniuersalis No no no. And why For the holy ghost was in thee Thou wouldest take no more vppon thee then God gaue thee Thou wast not desirous of worldly fame and glory All that thou soughtest for was for the glory of God as all that will read thy Sermons thy Epistles and thy life shall soone perceiue Looke a great number of Byshops that next folowed Peter in the same See what were they holy Martyrs holye Liuers which neuer attempted thus farre Let the Byshop of Rome therefore knowledge his great fault his high foly his vnlawfull vsurpation his vnpriestly presumption and humble himselfe to Christ and God his great Byshop Would God he would reforme himselfe Would God he would keepe himselfe within that compasse of his authority and no more to encroch vpon other mens iurisdictions but diligently keepe and ouerloke his owne dioces and be content with that would God he would looke vpon hys predecessor S. Gregory in his Register which was a Byshoppe of Rome a holy man Let him learne there how he did rebuke Iohn that time the Bishop of Constantinople for taking on him so highly Gregorius in Registro lib. 4. indictione 30. Epist. 38. in such names vniuersall Bishop highest Byshop greatest Byshop and how he proued it to be agaynst the lawe of God Hee sayth there in one place to this proud Bishop Iohn what answere shalt thou make in that strait examination at that last iudgement to Châ—ist the head of the vniuersal holy Chur that goest about to haue subiecte vnto thee all the members of Christ by taking on thee the name of vniuersall Bishop In an other place agayne in the same booke he sayth vnto him Idem who art thou that doest presume to vsurpe a new name vpon thee of vniuersall Byshop contrary to the statutes of the gospell and decrees God forbid that euer this blasphemy should come in the hartes of Christen people in the which the honor of all priesthoode is taken away when a man shall rashly and arrogantly take that name vpon him Let this Bishop of Rome therefore humble himselfe vnto our great vniuersall Byshop Christ humble himselfe vnder the mighty hand of God and know what the Apostle doth write of the honour and power of this Christ our great high Byshop He is he sayth Pontifex misericors fidelis potens magnus humilis Heb. 2.3.4.5.7.8.9 penetrans coelum compatiens infirmitatibus nostris offerens dona sacrificia pro peccatis nostris condolens ijs qui ignorant errant Qui potest saluum facere a morte offerens preces supplicationes cum clamore valido lachrymis exauditus est pro reuerentia sua Pontifex appellatus a deo Pontifex sanctus innocens impollutus segregatus a peccatoribus excelsior coelis Non habens necessitatem quemadmodum alij prius pro suis delectis hostias offerre The titles and properties attributed to Christ in the Scripture deinde pro populo PoÌ„tifex sedens in dextris dei interpellans pro nobis emuÌ„dans coÌ„scientias nostras ab operibus mortuis intrans sancta sanctorum per proprium sanguinem Hic est pontifex confessionis nostrae Let all earthly Byshops learne of this heauenly bishop Christ. Some of these properties are appropriate and belongeth onelye to God and not to man Misericors In some we ought to follow him In some we can not ne ought to do This our high and great Bishop is Misericors sayth the Apostle mercifull A mercifull Bishop readye to forgeue ready to remitte those that haue offended him He ie not cruell not vengeable but full of pity full of mercy And in this we ought to folow him Potens He is Pontifex potens a mighty Bishop mighty and full of power We be but weake and feeble bishops not able to doe any thing but by his permission and helpe He is able to make sick to make whole to make rich to make poore to set vp to put down Potens a mighty byshop mighty and able to remit sinne to forgeue to saue both body soule from damnation Potens a mighty bishop and full of power No power in this world but of him Omnis potestas a domino deo est All power is of him And as he himselfe witnesseth Data est mihi omnis potestas in coelo in terra All power is geuen vnto me in heauen and in earth Potens saluare a morte He can saue the body and saue the soule Rom. 14. He can deliuer the one and deliuer the other from euerlasting death Who can forgeue sinne but he Quis potest dimittere peccatum nisi solus deus Est potens He is a mighty Byshop Of him by him Emperours Kinges Magistrates and Potestates Byshops Math. 18. Priestes with al other that haue power haue theyr power and authority Who is able to turne the winde to make the winde blow or cease but he Who is able to say and proue I will now haue it vayne now cleare the sunne to shine the water to flow to ebbe Marc. 2. with such other but onely he This is our mighty bish Pontifex potens mighty yea OmnipoteÌ„s almighty He can do all Omnipotâ— Psal. 32. Nothing is to him impossible Ipse dixit facta
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
c. The English is this Pope Gregorie the seuenth called Hildebrand holding a Synode accursed such as committed Simonie and remooued married Priestes from saying seruice forbidding also the lay men to heare their Masse after a new and strange example as many thought after an vnconsiderate preiudice against the sentence of holie fathers And thus much for the antiquitie of bringing in the single life of Priests which first springing from the tyme of Pope Nicholas and Alexander 2. began first with a custome and afterward was brought into a lawe chieflie by Pope Hildebrand and so spread from Italie into other countries and at length into England also albeit not with out much adoe as ye shall heare the Lord willing In the meane while as Pope Nicolas and Hildebrand were busie at Rome so Lanfranke Archb. of Canterbury likewise was doing here in England about the same matter although he began not altogither so roughlie as Pope Hildebrand did for so it appeared by his Councell holden at Winchester where though he inhibited such as were Prebendaries of cathedrall churches to haue wiues yet did he permit in his Decree Lanfrancks law for Priestes not to marye that such Priests as dwelt in townes and villages hauing wiues should reteine them still and not to be compelled to be separate from them and they which had none should be inhibited to haue enioyning moreouer the Bishops thus to foresee hereafter that they presumed not to admit into order any priests or Deacons vnlesse they should first make a solemne profession to haue no wiues The words of the Councell be these Decretumque est vt nullus Canonicus vxorem habeat sacerdotum verò in castellis in vicis habitantium habentes vxores Ex act 〈…〉 sub 〈◊〉 non cogantur vt 〈◊〉 non habentes interdicantur vt habeant deinceps caueant Episcopi vt Sacerdotes vel Diaconi non praesumant ordinare nisi profiteantur vt vxores non habeant c. And here to note by the way of the said Lanfranke for all his glorious gaye shew of his monkish virginitie and single life yet he escaped not altogither so vnspotted for his part but that the storie of Mathew Paris writing of Paulus Cadonensis Ex Math Pariâ—iâ—â— Lanfraâ—â—â—â— supposed 〈◊〉 to be a 〈◊〉 virgine whom Lanfranke preferred so gladly to be Abbot of S. Albons thus reporteth of him Paulus inquit Monachus Cadonensis Archiepiscopi Lanfranci nepos iure aliquorum relationibus consanguinitate propinquior c. That is Paule a Monke of Cadune and nephew of the Archbishop Lanfranke yea as some say further more neere in bloud to him then so c. Then after Lanfranke came Anselme into the See of Canterbury who taking to him a stouter stomacke Anselme Archb. of Canterbâ—â—y a constâ—â—â— doer 〈◊〉 Priestes mariage more fiercelie and egerlie laboured this matter in abrogating vtterly the mariage of priests Deacons Subdeacons and of the vniuersall clergy not permitting as Lanfranke did Priests that had wiues in villages and townes to keepe them still but vtterly commanding and that vnder great paine not onelie Priests and Deacons but Subdeacons also which is against the Councell of Laterane which were already maried to be seperated Concil â—aâ—teran 〈◊〉 14. De 〈◊〉 matrimoâ—â—â— copulatiâ— and that none should be receiued into order hereafter without profession of perpetuall chastitie And yet notwithstanding for all this great blustering and thundering of this Romish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests yet still holding their owne as well as they could gaue not much place to his vnlawfull Iniunction but kept stil their wiues almost two hundred yeares after refusing and resisting of long time the yoke of that seruile bondage to kepe still their freedome from such vowing professing and promising as may well appeare by those Priests of Yorke of whom Gerardus Archbishop of Yorke speaketh writing to Anselme in these wordes Sitio Clericorum meorum integritatem sed praeterquam in paucis admodum ve Aspidis surditatem vel fabulosi cuiusdam Prothei mutabilitatem inuenio Varijs linguarum aculeis minas modò conuitia infligunt Sed hoc facilius in his qui remotÃores sunt tolero Illud omninò graue genus mali est quod hi qui quasi in sinu meo sunt qui Canonicorum nomine gaudent canones aspernant aduersus concilij nostri statuta quasi Sophistici disputatores argumeÌ„tantur professiones verò mihi penitus abnegant Canonici illi qui sine professione ad sacros ordines inordinabiliter sunt prouecti qui in praesbyteratu vel Diaconatu constituti vxores siue Concubinas in publico hactenus habuerunt ab Altari nulla se reuerentia continuerunt Cum verò ad ordines aliquos inuito dura ceruice nituntur ne inordinando castitatem profiteantur In englishe thus I much desire the puritie of my clergye men Howbeit except it be in very few I finde in them the deafenes of the serpent aspis and the inconstancie of Protheus that the Poets fable spake of With theyr stinging tongues they cast out some while threates some while tauntes and rebukes But this greeueth mee lesse in them that be further off This greeueth mee most of all that they whiche be of mine owne Church as in myne owne bosome and prebendaryes of myne owne See contemne our Canons and argue like Sophisticall disputers agaynst the statutes of our Councell The prebendaries which vnordinately haue bene taken into orders heretofore without making vow or profession refuse vtterly to make profession to me And they that be priestes or Deacons hauing maryed before openly wyues or Concubines will not be remoued for anye reuerence from the Aultare And when I call vpon any to receaue order styffely they deny to professe chastitie in theyr ordering c. Thus for al their rigorous austeritie by this Anselme in forcing his Decree made at London agaynst the marriage of Priests yet the same had no great successe Hereby appeareth thaâ— Priestes 〈◊〉 the olâ—â— time here 〈◊〉 England 〈…〉 made â—ow of â—â—â—â—stity at thâ— orders bâ—fore this tyme. Ex 〈◊〉 lib. 4· neither in his life time nor after his life For although sondry priestes during his life tyme were coÌ„pelled by his extremitie to renounce theyr wyues yet many denyed to obey him Diuers were contented rather to leaue theyr benefices then their wiues A great number were permitted by king Henry for mony to enioy theyr wiues Which was so chargable vnto them sayth Edmer in his 4. booke that at length two hundreth priestes in theyr Albes and Priestly vestementes came barefoote to the kings Pallace crying to hym for mercy and especially makyng theyr sute to the Queene who vsing much compassion towardes them yet durst not make for them any intercession Anselme at this time was ouer the Sea making his voyage to the pope Who hearing hereof Read 〈◊〉 pag. 19â— writeth to the King declaring that suche forfaytures appertayned nothing to him
of the other Lordes what he had promised You shall commend me sayd he to the Kyng and tell hym By that he hath so well tryed and throughly prooued you as I haue done hee shall finde you as false a man as euer came about hym Syr Rafe Sadler the L. CroÌ„wels trusty frend Besides this he wrote also a letter from the Tower to the kyng whereof when none durst take the cariage vpon him sir Rafe Sadler whom he also had preferred to the kyng before beyng euer trusty faythfull vnto hym went to the king to vnderstand his pleasure whether he would permit him to bring the letter or not Which when y e kyng had graunted the sayd M. Sadler as he was required presented the letter vnto the king which he commaunded thrise to be red vnto him in so much the kyng seemed to be mooued therewith Notwithstanding by reason of the Acte of parliament afore passed the worthy and noble Lorde Cromwell oppressed by his enemies and condemned in the Tower and not comming to his answer the 28. day of Iuly an 1541. was brought to the scaffold on Tower hill where he sayd these words followyng I am come hither to die and not to purge my selfe The L. Cromwel brought 〈◊〉 the 〈◊〉 as some thinke peraduenture that I will For if I should so do I were a very wretch and a miser I am by the law coÌ„demned to die and thanke my lord God that hath appointed me this death for myne offence For sithens the tyme y t I haue had yeares of discretion I haue lyued a sinner and offended my Lord God for the which I aske him hartelie forgiuenes And it is not vnknowne to many of you that I haue bene a great traueller in this world being but of a base degree was called to high estate and sithens the tyme I came thereunto I haue offended my Prince for the which I aske him hartily forgiuenes and beseech you all to pray to God with me that he will forgiue me And now I pray you that be here to beare me record I dye in the catholike fayth not doubting in any Article of my faith no nor doubting in any sacrament of the church Manye haue slaundered me and reported that I haue bene a bearer of such as haue mainteined euill opinions which is vntrue But I confesse that like as God by his holy spirit doth instruct vs in the truth so the deuill is ready to seduce vs I haue bene seduced A true Christian confession 〈◊〉 the L. Cromâ—wel at his death but beare me witnes that I die in the catholike faith of the holy church And I hartily desire you to pray for the kings grace that he may long lyue with you in health and prosperitie and that after him his sonne prince Edward that goodly impe may long raigne ouer you And once again I desire you to pray for me that so long as life remaineth in this flesh I wauer nothing in my faith And so making his prayer kneling on his knees he spake these words the effect whereof here followeth A prayer that the Lord Cromwell sayd at the houre of his death O Lord Iesu which art the onely health of all men liuing The prayer of the L. Cromwel at his death and the euerlasting life of them which die in thee I wretched sinner do submit my selfe wholy vnto thy most blessed will and being sure that the thing cannot perish which is committed vnto thy mercy willingly now I leaue this fraile and wicked fleshe in sure hope that thou wilt in better wise restore it to me agayne at the last day in the resurrection of the iust I beseech thee moste merciful lord Iesus Christ that thou wilt by thy grace make stroÌ„g my soule against all temptations and defend me with the buckler of thy mercy against all the assaults of the deuill I see and knowledge that there is in my selfe no hope of saluation but all my coÌ„fidence hope and trust is in thy most mercifull goodnesse I haue no merites nor good works which I may alledge before thee Of sinnes and euill workes alas I see a great heape but yet thorough thy mercy I trust to be in the number of them to whome thou wilt not impute their sinnes but wilt take and accept me for righteous and iust and to be the inheritour of euerlasting lyfe Thou mercifull lord wast borne for my sake thou didst suffer both hunger and thirst for my sake thou didst teach pray and fast for my sake all thy holy actions and workes thou wroughtest for my sake thou suffredst most grieuous paines and tormentes for my sake finally thou gauest thy most precious body and thy bloud to be shed on the crosse for my sake Nowe most mercifull Sauior let al these things profit me that thou frely hast done for me which hast geuen thy selfe al so for me Let thy bloud cleanse and wash away the spots and foulenes of my sinnes Let thy righteousnes hide and couer my vnrighteousnes Let the merites of thy passion and bloudsheding be satisfaction for my sinnes Geue me Lord thy grace that the faith of my saluation in thy bloud wauer not in me but may euer be firme and constant That the hope of thy mercy and life euerlasting neuer decay in me that loue waxe not cold in me Finally that the weaknes of my fleshe be not ouercome with the feare of death Graunt me mercifull Sauiour that when death hath shut vp the eyes of my body yet the eyes of my soule may still behold and looke vpon thee and when death hath taken away the vse of my tongue yet my heart may cry and say vnto thee Lord into thy hands I commend my soule Lord Iesu receaue my spirit Amen And thus his prayer made after he had godly louingly exhorted them that were about him on the scaffold The death of the â— Cromwel he quietly committed his soule into the hands of God and so paciently suffred the stroke of the axe by a ragged and butcherly miser which very vngodly performed the office ¶ Of the Bible in English printed in the large volume and of Edmund Boner preferred to the Bishoprike of London by the meanes of the Lord Cromwell ABout the time and yere when Edmund Boner bishop of Hereford ambassadour resident in Fraunce begaÌ„ first to be nominate preferred by the meanes of the lord Cromwel to the bishoprike of London The Bibles of the 〈…〉 Paris which was anno 1540. it happened that the said Thomas Lord Cromwell and Erle of Essex procured of y e king of england his gracious letters to the French king to permitte and licence a subiect of his to imprint the Bible in English within the vniuersitie of Paris because paper was there more meete and apt to be had for the doing therof then in the realme of England also that there were more store of good workmen for the readie dispatch of
iudgemeÌ„ts and causes The night before they were areyned a bil was set vp vpon the townehouse doore by whom A 〈…〉 the L. Wentworth 〈…〉 Kerby and â—oger it was vnknowne and brought the next day vnto the Lord Wentworth who aunswered that it was good counsell Whiche bill in the latter end shall appeare In the meane time Kerby Roger beyng in the Gailers house named I. Bird an honest and a good man who had checkes diuers times at the barre that he was more meet to be kept then to be a keeper came in Mayster Robert Wingfielde sonne and heyre of Humfrey Wingfielde knight with M. Bruesse of Wennenham who then hauing conference with Kerby being then in a seuerall chaÌ„ber separate froÌ„ the other mayster Wingfeld sayd to Kerby The wordes of W. Wingfield to 〈◊〉 and Roger in pâ—â—soÌ„ Remember the fire is hot take heed of thine enterprise that y u take no more vpoÌ„ thee theÌ„ thou shalt be able to performe The terror is great the payne will be extreme and life is sweet Better it were be time to stick to mercy while there is hope of life then rashly to begin then to shrink with such like words of perswasion To whom he answered agayne Ah M. Wingfield be at my burning and you shall say The aunswere of Kerby to M. Wingfield there standeth a christen souldier in the fire For I know that fire and water sword and all other thinges are in the handes of God and he will suffer no more to be layd vpon vs then he will geue vs strength to beare Ah Kerby sayd mayster Wingfield if thou be at that poynt I will bâ—â—de thee farewell For I promise thee I am not so strong that I am able to burne And so both the Gentlemen saying that they woulde pray for them tooke handes with them and so departed Now first touching the behauiour of Kerby Roger when they came to the iudgement seate The behauiour of Kerby and Roger when they wer brought before the Iudges the Lorde Wentworth with all the rest of the Iustices there readye the Commissary also by vertue ex officio sitting next to the L. Wentworth but one betwene Kerby and Roger lifted vp theyr eyes and handes to heauen with great deuotion in all mens eyes making theyr prayers secretly to God for a space of time whilest they might say the Lordes praier fiue or sixe times That done theyr articles were declared vnto theÌ„ with all circumstances of the law Questions propounded to Kerby Roger. and then it was demaunded and enquired of them whether they beleued that after the wordes spoken by a priest as Christ spake them to his Apostles there were not the very body and bloud of Christ flesh bloud and bone as he was borne of the virgin Mary and no bread after Unto the which wordes they answered and sayd No they did not so beleue but that they did beleue the Sacrament which Christ Iesus did institute at his last supper Their aunsweres on Maundy thursday at night to his disciples was onely to put all men in remembraunce of the precious death and bloud shedding for the remission of sinnes and that there was neither flesh nor bloud to be eaten with the teeth but bread and wine The Sacrament more then bare bread and wine Foster a sore enemye to Gods people and yet more then bread and wine for that it is consecrated to an holy vse Then with much perswasions both with fayre meanes and threates besides if it would haue serued were these two poore men hardly layd to but most at the handes of Foster an inferior Iustice not being learned in such knowledge But these two continued both saythful and content chusing rather to dye then to liue and so continued vnto the end Then sentence was geuen vpon them both Kerby to be burned in the sayd towne the next Saterday Sentence geueÌ„ against Kerby and Roger. and Roger to be burned at Bury the Gang Monday after Kerby when his iudgement was geuen by the Lord Wentworth with most humble reuereÌ„ce holding vp his hands and bowing himselfe deuoutly sayd Praysed be almighty God and so stood still without any moe wordes Then did the Lord Wentworth talke secretly putting his head behinde an other iustice that sate betweene them The sayd Roger perceiuing that Rogers wordes to the Lord WeÌ„tworth sayd with a loud voyce Speake out my Lord and if you haue done any thing contrary to your conscience aske God mercy and we for our partes do forgeue you and speake not in secret for ye shall come before a Iudge and then make answere openly eueÌ„ he that shall iudge all men with other like wordes The Lord Wentworth somewhat blushing and chauÌ„ginge his countenaunce through remorse as it was thought sayd I did speake nothing of you nor I haue done nothing vnto you but as the Lawe is Then was Kerby and Roger sent forth Kerby to prison there Roger to saynt Edmundes Bury The one of the two brusting out with a loud voyce Roger as it is supposed thus spake with a vehemency Fight sayd he for your God For he hath not long to continue The next day which was Saterday about ten of the clocke Kerby was brought to the market place wheras a stake was ready wood broome and straw and did of hys clothes vnto his shyrt hauing a night cap vpon his dead and so was fastened to the stake with yrons there beyng in the galery the Lord Wentworth with the most part of all the Iustices of those quarters where they might see his execution how euery thing should be done and also might heare what Kerby did say and a great number of people about two thousand by estimation D. Rugham Monke of Bury preached at the burning of Keâ—by There was also standing in the galery by the Lord Wentworth D. Rugham whiche was before a Monke of Burye and sexten of the house hauing on a Surplis and a stoole about his necke Then silence was proclaymed and the sayd Doctour beganne to disable himselfe as not meet to declare the holye Scriptures being vnprouided because the time was so short but that he hoped in Gods assistance it should come well to passe All this while Kerby was trimming with yrons and fagottes broome and straw The chearfull countenance courage of Kerby as one that should be maryed with new garmentes nothing chaunging cheare nor couÌ„tenaunce but with most meeke spirite gloryfied GOD which was wonderfull to behold Then Mayster Doctor at last entred into y e sixt Chapter of S. Ioh. Who in handling that matter so oft as he alledged the Scriptures and applyed them rightly Kerby tolde the people that he sayd true and bade the people beleue him But when he did otherwise he tolde him agayne You say not true beleue him not good people Whereupon as the voyce of the people was they iudged Doctour Rugham
it not be dispensed with all by the keyes If these Bull founders doe charg me with any other thing besides in this article they do nothing els but as they are wont to do For what matter or marueile is it if Antichrist do lye The 6. article Contrition whiche is gotten by examining The answere of M. Luther to the 6. article remembryng and detesting our sinnes whereby a man calleth to mynde hys yeares past in the bitternes of his soule in pondring the greatnes the multitude and filthines of his sinnes the loosing of eternall blisse and purchasing of eternall damnation this contrition maketh an hypocrite yea rather a manne to be more a sinner The Answere O the incredible blindnes and brutishnes of these Romish bulles This Article is truely mine very christian which I will not suffer to be wreasted from mee for all the Popes and papists in the world The answere of mayster Luther to the 6. aâ—ticle For thys I meant by that doctrine that repentaunce is of no force vnlesse it be done in faithe and charitie whiche thinge they also teache them selues but that they do not knowe nor teach neither what faith nor charitie is And therefore in condemning my doctrine they condemne also their owne foolishly repugnyng against themselues in their owne coÌ„tradiction I say therfore that he which teacheth repentaunce in such wise maner that he hath not a greater regard to the promised mercye of God and faith in the same then to this afflicting and vexing of the minde he teacheth the repentaunce of Iudas Iscarioth he is pestilent a deuil to mens soules and a tormentor of consciences Read the bookes of those sophisters where they wryte of repentaunce and thou shalt see there no meÌ„tion made eyther of promise or faith For these liuely parts of repeÌ„tance they cleane omitte onely do vexe meÌ„ with these dead contritions But heereof we haue and wil hereafter entreat more at large But what should I here stand vpon euery Article seeing my bookes be abroade wherein I haue geuen a reason of all sufficiently and more woulde haue done if mine aduersaries also had brought to light theirs The purpose of Luther in setting forth hys articles For what folishnesse is this that they thinke to answere me with thys one saying that they count all my sayings as damned wheras I did wryte to this ende onely that they shoulde acknowledge their errours wherewith they haue so long bewitched the people of God Neither did I looke that I should be condemned which vnderstanding knowing the same right wel haue iustified those things which they haue condemned before with sufficient authoritie bothe of scripture and reason Neither looked I that they should tel me what they thought for I knew all that well enough but that I sought of them was to knowe whether they thought right therin or not Here looked I to be taught and behold none of them all durst once put foorth his head Wherefore I see these asses nothing to vnderstand either the things that I say or yet themselues But they be suche blinde bussardes that they perceiue not what it is that I seeke in my bookes For they dreame that I haue suche an opinion of them as though they had the truthe of their side when there is nothing that I lesse thinke to be true For I foreseeing that they had condemned al these things before came foorth and shewed my selfe as one not to be condemned but as already condemned of them to accuse their condemnation to be wicked hereticall and blasphemous and so openly to denounce them as heretikes and erroneous vnles they shewed some better reason and ground of their doings doctrine where as they on the other side like foolish minstrels harping all on one string haue nothing else in theyr mouthes â— Pet. 3. but we condemne that we haue condemned proouing after a newe kinde of Logike the same thing by it selfe O most idiote huddypeaks and blockish condemners where is the saying of Peter Be alwayes ready to reÌ„der a count of that faith and hope which is in you Wherefore seeing these ignorant Papists being thus confounded doe so flie away from the face of the manifest veritie that they dare not once open their mouthes in defence of themselues or of their cause and haue blasted oute with much ado this timerous Bul of theirs I being comforted with the flight of these mine aduersaries do account this theyr dastardly damnation in sted of full allowing and iustifying of my cause and so rebounde againe theyr owne damnation vppon their owne heads for howe coulde they more condemne themselues then whiles they fearing to be founde themselues culpable of heresie if they shoulde be driuen to geue account of their doctrine do flie to this miserable and desperate refuge willingly to shutte their eyes and stop their eares and to say I will not I damne thee I heare thee not I allow thee not If I should haue plaid any such mad part how would they I pray you haue triumphed against me This dastardly feare declareth what cowardes they are Wherefore not to burden the reader with any tedious prolixitie of matter in prosecutinge euery Article I heere protest in these presents that I * * Note here good reader that amongest these articles certayne there be which because they seemed somewhat to beare wyth the Pope and his pardons Luther comming after to more knowledge that the pope was Antichrist confesseth himselfe in his 〈◊〉 that he vtterly calleth 〈◊〉 the same not 〈◊〉 king them as the 〈◊〉 would 〈◊〉 had him but rather aggrauaâ—â—â— them agaynst the Pope confesse all these thinges here condemned by this miserable Bull for pure clear and Catholike doctrine whereof I haue sufficiently geuen accompt in my bookes which be extant abroade Furthermore I wil also that the sayd my bokes being extant abroad shal be taken as a publike accusation against these wicked Sophisters seducers of the people of God so that vnlesse they shall geue a count of their doctrine and shall conuicte me with good grounde of Scripture I doe here as muche as in me lieth denounce theÌ„ as guiltie of errour heresie and sacriledge admonishing desiring and in the Lorde exhorting all them which truely confesse Christ that they will beware and take heede of their pestiferous doctrine and not to dout but that the true Antichrist raigneth by them in the world amongst vs. And if any shal contemne thys my brotherly admonition lette him knowe that I am pure and cleane from hys bloud excused froÌ„ the laste iudgement of Christe For I haue left nothing vndone whiche Christian charitie dyd binde me to doe Finally if there be no other way whereby I may resist these babling and trifeling condemners the vttermost and last which I haue I will geue and bestow in the quarrell that is this life and bloude of mine For better it were for me a thousande times to be slaine then
wherby I haue not onely incurred the kings maiesties indignation but also diuers of his highnes subiectes haue by mine example taken incouragement as his graces counsaile is certainly enformed to repine at his maiesties moste godly proceedings I am right sorie therefore and acknowledge my selfe condingly to haue ben punished and do most heartily thanke his maiestie that of his great clemencie it hath pleased his highnesse to deale with me not according to rigour but mercye And to the entent it may appeare to the world how little I do repine at his highnes doings whych be in religion moste godly and to the common wealth most profitable I doe affirm and say freely of mine owne will without any compulsion as ensueth The kinges supremacy 1 First that by the lawe of God and the authoritie of scriptures the kings maiestie and his successors are the supreme heades of the churches of England and also of Ireland 2 Item that the apoynting of holy daies or fasting daies as Lent imber daies or any suche like or to dispence therewith is in the kings maiesties authoritie and power and his highnes as supreme head of the sayde Churches of Englande and Irelande The kinges authoritye in dispensing with holydayes and fasting dayes or in appointing the same and gouernour thereof may appoynt the maner and time of the holy dayes and fasting dayes or dispence therewith as to his wisedome shall seeme most conuenient for the honour of God and the wealth of thys realme 3 Item that the kings maiestie hath moste Christianly and godly set foorth by and with the consent of the whole parliament a deuout and christian booke of seruice of the church to be frequented by the church The kings booke of proceedinges which booke is to be accepted and allowed of all bishops pastours curates and all ministers Ecclesiastical of the realme of England and so of him to be declared and commended in all places where he shal fortune to preach or speake to the people of it that it is a godly and christian booke and order and to be allowed accepted and obserued of all the kings maiesties true subiectes 4 I do acknowledge the kings maiestie that nowe is whose life God long preserue to be my soueraâ—gne Lord and supreme head vnder Christ to me as a Bishop of this realme The kinges full authoritye in his tender age and naturall subiect to his maiestie and nowe in this his yonge and tender age to be my full and entire kinge and that I and all other his highnesse subiectes are bounde to obey all his maiesties proclamations statutes lawes and commaundements made promulgate and sette foorth in this his highnesse yong age as well as thoughe his highnes were at this present 30 or 40. yeâ—es olde Abrogation of the 6. articles 5 Item I confesse and acknowledge that the statute commonlye called the statute of sixe articles for iust causes and grounds is by authoritie of parliament repealed and disanulled 6 Item that his maiestie and his successours haue authoritie in the said churches of England and also of Ireland to alter The kinges iurisdictioÌ„ to alter and correct abuses ecclesiasticall reforme correct and amend al errours abuses and all rites and ceremonies ecclesiastical as shall seeme froÌ„ time to time to his highnesse and his successors most conuenient for the edification of his people so that the same alteration be not contrary or repugnante to the scripture and lawe of God Subscription of Winchester to the articles afore sayd Subscribed by Steuen Winchester with the testimoniall handes of the counsaile to the same To these articles afore specified althoughe Winchester with his owne hand did subscribe graunting and consenting to the supremacie of the King as well then beyng as of hys successours to come Winchester denieth to subscribe to the first beginning of these Articles yet because hee stucke so muche in the first poynt touching his submission and would in no case subscribe to the same but onely made hys aunswere in the margent as is aboue noted it was therefore thoughte good to the king that the Maister of the horse and maister Secretarie Peter should repaire vnto him again with the same request of submission exhortinge hym to looke better vppon it and in case the woords seemed too sore then to referre it vnto him selfe in what sort and with what wordes he should deuise to submit hym that vpon y e acknowledge of his fault the kings highnes might exteÌ„d his mercy and liberality towards him as it was determined Which was the 11. day of Iune the yeare abouesaid When the maister of the horse and secretarie Peter had bene with him in the tower according to their Commission returning from him again they declared vnto the king and his Counsaile how precisely the sayd Bishop stoode in iustification of him selfe that hee hadde neuer offended the kings Maiestie wherefore he vtterly refused to make any submission at all For the more suretie of which deniall it was agreed that a newe booke of Articles should be deuised wherwith the said maister of the horse and master Secretarie Peter should repaire vnto him againe and for the more autentike proceeding w t him they to haue wyth theÌ„ a Diuine and a temporall Lawyer whiche were the Bishop of London and maister Goodricke The copie of the last ArticIes sent to the Bishop of Winchester WHere as I Steuen Bishop of Winchester haue bene suspected as one that did not approoue or allowe the kings Maiesties procedings in alteration of certaine rites in Religion Wynchesâ—â—â— againe reâ—quired 〈◊〉 submit himâ—selfe and was conuented before the kings highnes Counsaile and admonished thereof and hauing certayne things appoynted for me to doe and preach for my declaration haue not done therein as I ought to doe whereby I haue deserued hys maiesties displeasure I am righte soâ—e therfore And to the intent it may appear to the world how litle I doe repine at his highnes doings which be in religion most godly and to the common wealth most profitable I doe affirme as followeth 1 First that the late king of moste famous memorie kyng Henrie the eight our late soueraigne Lorde iustly and of good reason and ground hath taken away and caused to be suppressed and defaced Good 〈◊〉 and 〈◊〉 in supprâ—â—sing 〈◊〉 of religiâ—â— all monasteries and religious houses and all conuenticles and conuents of Monks Friers Nonnes Chanons Bonhoms other persons called religious and that the same being so dissolued the persones therein bound and professed to obedience to a person place habit and other superstitious rites and ceremonies vpon that dissolution and order appoynted by y e kings maiesties authority as supreme head of the church are clearely released and acquited of those vowes and professions at their full libertye as thoughe those vnwittye and superstitious vowes had neuer bene made Mariageâ— permitteâ— by Godâ— law 〈◊〉 good 〈◊〉 the 〈◊〉 Popes â—â—â—â—pensatioâ—
body of Christ in the sacrament is to bee honored Rochester Welbeloued frendes and brethren in our sauior Christ you must vnderstand that this disputatioÌ„ Byshop Ridley replyeth with the other that shal be after this are appointed for to search forth the playne trueth of the holy scriptures in these matters of religion which of a long season haue bene hidden from vs by the false gloses of that greate Antichrist and his Ministers of Rome and now in our dayes must be reueyled to vs Englishe men thorow the great mercy of God principally and secondarily thorow the most gentle clemencye of our naturall soueraigne Lord the kings maiesty whom the liuing Lord long preserue to raigne ouer vs in health wealth godlines to mayntenaunce of Gods holy word and to the exterpation of all blinde gloses of men that goe about to subuert the truth For because therfore that I am one that doth loue the truth and haue professed the same amongst you thâ—â—â—ore I say because of conferring my mind with yours I will here gladlye declare what I thinke in this poynt now in controuersy Not because this worshipfull Doctor hath any need of my healpe in dissoluing of argumentes proposed agaynst him for as me semeth he hath aunswered hitherto very well and clarkly according to the truth of Gods word But now to the purpose I do grauÌ„t vnto you mayster oponent that the old auncient fathers do record and witnesse a certeine honour and adoration to be done vnto Christes body but then they speake not of it in the sacrament but of it in heauen at the right hand of the father as holy Chrisostome sayth honor thou it Christ to be honoured in heauen not in the Sacrament and then eat it but that honor may not be geueÌ„ to the outward signe but to the body of Christ it self in heauen For that body is there onely in a signe vertually by grace in the exhibition of it in spirite effect and fayth to the worthy receiuer of it For we receiue vertually onely Christes body in the sacrament Glin. How theÌ„ if it please your good Lordship doth baptisme differ from this Sacrament For in that we receiue Christ also by grace and vertually Rochester Christ is present after an other sort in baptism then in this sacrament Christ worketh otherwise in Baptisme then the Sacramental bread for in that he purgeth and washeth the infant from all kinde of sinne but here he doth feed spirituallye the receiuer in fayth with all the merites of hys blessed death and passion And yet he is in heauen still really and substancially As for example The kinges Maiesty our Lord and maister is but in one place wheresoeuer that his royall person is abiding for the time and yet hys mighty power and authoritye is euery where in his realmes and dominions So Christes reall person is onely in heauen subauncially placed but his migh is in all thinges created effectually For Christes flesh may be vnderstanded for the power or inward might of his flesh Glin. If it please your fatherhood S. Ambrose and S. Austen do say that before the consecratioÌ„ it is but very bread Obiect and after the consecration it is called the verye bodye of Christ. Madew Indeed it is the very body of Christ sacramentally after the consecration whereas before it is nothing but common bread and yet after that it is the Lordes bread thus must S. Ambrose and S. Austen be vnderstanded ¶ Here the proctours coÌ„manded the Opponent to diuert to the secoÌ„d conclusion but he requested them that they would permit hym as long in this matter as they would in the second and so he still prosecuted the fyrst matter as followeth Glin. THe bread after the consecration doth feed the soule Aunswere Well cauilled lyke a Papiste ergo the substaunce of common breade doth not remayne The argument is good for S Ambrose de sacramentis saith thus After the consecration there is not the thing that nature did forme but that which the blessing doth consecrate And if the benediction of the Prophet Elias did turne the nature of water how much more then doth the benedictioÌ„ of Christ here both God and man Madew That book of S. Ambrose is suspected to be none of his workes Rochester So say all the fathers Glin. I doe maruaile at that for S. Austen in his book of retractions maketh playne that that was his own very worke Rochester He speaketh indeede of such a booke so intituled to S. Ambrose but yet we do lacke the same book indeed Glin. Well let it then passe to other mens iudgementes What then say you to holy S. Ciprian 1200. yeares past Cyprian Who saith that the bread which our Lord gaue to his disciples was not chaunged in forme or quallitie but in very nature and by the almighty word was made fleshe Madew I do aunswere thus that this word fleshe may be taken two wayes either for the substaunce it selfe or els for a natural propertie of a fleshly thing So that Ciprian there did meane of a naturall property and not of fleshlye substance And coÌ„trariwise in the rod of AaroÌ„ where both the substance and also the property was changed Glin. Holy S. Ambrose sayth the body there made by the mighty power of Gods worde Ambrose· is a bodye of the Uyrgyne Mary Rochest That is to say that by the word of God the thing hath a being that it had not before and we doe consecrate the body that we may receiue the grace and power of y e body of Christ in heauen by this sacramentall body Glin. By your pacience my Lorde if it bee a bodye of the Uyrgyne as Saynt Ambrose sayth which we do consecrate as ministers by Gods holy word then must it needes be more then a sacramentall or spirituall bodye yea a very body of Christ in deed yea the same that is still in heauen without all mouing from place to place vnspeakably and farre passing our naturall reason which is in this mistery so captiuate that it cannot conceiue how it is there without a liuely fayth to Gods word But let this passe You do graunt that this breade doth quicken or geue lyfe which if it doe then it is not a naturall bread but a super-substanciall bread Rochester So doth the effectuall and liuely word of god which for that it nourisheth the soule it doth geue life for the diuine essence infudeth it selfe vnspeakably into y e faithfull receiuer of the sacrament Glin. How then say you to holy Damascene a Greeke authour Damascene who as one Tritenius sayth florished one thowsand yeares past he sayth thus The bodye that is of the holye Uirgine Mary is ioyned to the Diuinitye after the consecration in veritye and in deede not so as the body once assumpted into heauen and sitteth on the Fathers ryghte hand doth remoue from thence and commeth downe at the consecration time but that the same
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
for that is done this day And I trust in hym that your holynesse shall alway vnderstand that the holy sea hath not had a more obedient sonne then I not more desirous to preserue and encrease the authority of the same God guid and prosper the most holy personage of your holinesse as I desire From London the xxx of Nouember 1554. Your holines most humble Sonne the king c. ¶ Here foloweth likewise the Cardinals letter to the sayd Pope concerning the same matter THose things which I wrote vnto your holines of late of that hope The Cardinals letter 〈◊〉 the Pope 〈◊〉 the 〈…〉 of â—ngland to 〈◊〉 Sea which I trusted would come to passe that in short space this realme would be reduced to the vnity of the church obedience of the Apostolick sea though I did write them not without great cause yet neuerthelesse I could not be voyd of all feare not onely for that difficulty which the mindes of our countreymen did shew beyng so long alienated from the sea Apostolicke and for the old hatred which they had borne so many yeares to that name but much more I feared least the first entry into the cause it self shuld be put of by some other by matter or conuention comming betwixt For the auoyding wherof I made great meanes to the king and Queene which litle needed for their own godly forwardnes and earnest desire to bring the thing to passe farre surmounted my great and earnest expectation This day in the euening being S. Andrewes day who fyrst brought his brother Peter to Christ it is come to passe by the prouidence of God that this Realme is reclaymed to geue due obedience to Peters seat and your holynesse by whose meanes it may be coÌ„ioyned to Christ the head his body which is the Church The thing was done and concluded in Parliament the king and queene being present with such full consent great reioysing that incontinently after I had made my Oration and geuen the Benediction with a great ioy and shout there was diuers times sayde Amen Amen which doth euidently declare that that holy seed although it hath bene long oppressed yet was not vtterly quenched in them which chiefly was declared in the * * The Popes authority as much wâ—lcome to the Nobilitie of England as wâ—â—ter into the shippe Nobility Returning home to my house these thinges I wrote vnto your holynes vpon the sodaine reioysing that I had of so weighty a matter so luckely brought to passe by the diuine prouidence thinking to haue sent my letters by the kings post who as it was sayd should haue departed shortly but afterwardes chaunging my purpose when I had determined to send one of mine owne men I thought good to adde this much to my Letters for the more ample gratulation and reioysing at that good chauÌ„ce which thing as it was right great gladnes to me through the euent of the same being it selfe very great and so holy so profitable to the whole Church so healthsome to this my Countrey which brought me forth so honorable to y e same which receiued me so likewise I tooke no lesse reioysing of y e Princes themselues through whose vertue and godlinesse the matter did take successe and perfection Of how many and how great things may the Church which is the spouse of Christ our mother make her accompt through those her children Oh notable zeale of godlines Oh dissimulatioÌ„ of a flâ—ttering Cardinall Oh auncient fayth which vndoubtedly doth so manifestly appeare in theÌ„ both that who so seeth them muste needes whether he wyll or no say the same which the Prophette spake of of the firste children of the Church Isti sunt semen cui benedixit Dominus Haec plantatio Domini ad gloriandum That is These are the seede which the Lord hath blessed This is the Lordes planting to glory in How holily did your holines with al your authority and earnest affection fauour this mariage which truly semeth to expresse a great similitude of y e highest king which being heyre of the world was seÌ„t down by his father from the Regall seat What similitude is betwixt light and darcknes 2. Cor. 6. to be Spouse and Sonne of the Uirgine by this meanes to comfort all mankind for euen so this king himselfe the greatest heyre of all men which are in the earth leauing his fathers kingdoms that are most great is come into his litle kingdome and is become both the spouse and sonne of this Uirgine for he so behaueth himselfe as though he were a sonne whereas in deed he is an husbande that he might as he hath in effect already performed shew himselfe an ayder helper to recoÌ„cile this people to christ his body which is the church Cardinal Poolâ— flattereth the king Which things seing they are so what may not our mother the Churche her selfe looke for at his handes that hath broughte this to passe to conuerte the hartes of the Fathers towardes theyr Sonnes and the vnbeleuers to the wisedome of the righteous which vertue truely doth woÌ„derfully shine in him But the Queene which at that time when your holines sent my Legate vnto her did rise vp as a rodde of inceÌ„ce springing out of the trees of mirre and as Frankincence our in the desert she I say whiche a litle before was forsakeÌ„ of all men how wonderfully doth she now shine what a sauour of myrre frankinceÌ„ce doth she geue forth vnto her people which as y e Prophet saith of the mother of Christ brought forth before she laboured before she was deliuered brought forth a man childe Scripture well applyed who euer heard of such a thing and who hath seene the lyke of this shal y e earth bring forth in one day or shal a whole natioÌ„ be brought forth together But she hath now brought forth a whole nation before the time of that deliuery wherof we are in most great hope How great cause is geuen to vs to reioyce How great cause haue we to geue thankes to Gods mercy your holines and the Emperors maiesty which haue bene causers of so happy and so godlye a mariage by whiche we beyng reconciled are ioyned to God the father to Christ to the Church of the which although I cannot comprehend in wordes the ioy that I haue taken yet I can not keepe silence of it And to this my reioysing this also was ioyned which wheÌ„ I had perceiued by the letters of the reuerend Archb. of Cousane your holynes Nuncio with the Emperours maiestye brought me maruelous great gladnes y t your said holynes began to restore to y e auÌ„cieÌ„t bewty those thinges which in the Church of Rome through the corruptioÌ„ of times were deformed which truely wheÌ„ it shal be finished theÌ„ in deede may we wel cry out with y e Prophet The Scripture speaking of Sion and Ierusalem vnaptly applyed to the Pope and speake vnto your
people of God and theyr aduersaries into whose handes they were putte and deliuered and that of GOD and by hys good will and pleasure were Idolatrers and the people of the Deuill but they woulde be called the chiefe members of God and reioyced that they hadde the true God and that it was nowe declared by myracle that the Israelites hadde but a false God and a false religion seeing they were deliuered into the Babylonians handes And all the other the Herodes and Pharao I meane plainely determined that if the menne whiche they killed and handled euil hadde bene Goddes people God would neuer haue suffered them to come into their hands but rather haue done the contrarye and haue lette Iohn Baptist kill Herode and the Israelites Pharao and Nabuchodonosor Euen the like is nowe to be seene in vs and in our most cruell aduersaries They are not therfore the catholike Church because our merciful God hath at this present geueÌ„ our liues into their handes neyther are wee therefore heretickes because wee suffer punishment at theyr handes as the Lord Chauncellour by hys reioycing seemeth to gather the contrarye is hereby to be gathered that we be the members of the true Catholike church because wee suffer for the same Doctrine which Iohn Baptiste Iames the Israelites yea Christe the Apostles did teache of which none taught any thing of oure aduersaries doctrine namely that the rotten Antichristian heade of Rome shoulde be the heade of Christes church But they haue manifestly taught the contrary specially Paule 2. to the Thessalonians the 2. chapter Iohn in the Apocalipse Dan. 11. which thing if I might haue life and Bookes I would so by Gods grace set foorth that all the world should see it and that our aduersaries with their Antichristian head are the members of the Deuils church as they vndoubtedly are And in like case as the aboue meÌ„tioned holy men though they in their dayes were counted to be heretickes seditious and disturbers of the whole worlde for vnto Iohn Baptiste it was sayde Iohn 1. Wherefore baptisest thou if thou be not Helias nor that Prophet c. As who saye thou haste no such authoritie to beginne a newe Ceremonie in the Churche For we be in ordinarie possession of the churche and of vs thou haste receiued no such power We abide by our circumcision and the like coulde I declare of Iames and of all the Apostles and Prophetes and of our Sauiour Christe him selfe that were all condemned as heretickes blasphemers of God and disturbers of the whole world Paule and Silas Act. 16. heard like woordes of the Philippians these men trouble our Citie seeing they are Iewes and preache institutions whych are not lawful for vs to receiue seeing we be Romaines And in 17. In Athens the wise menne of this world suche as gaue their endeuour to wisedom said by S. Paule Quid vult spermologus hic dicere That is What will this prater as my Lord Chancelour sayd to me shall we suffer this felow to prate wheÌ„ I would faine haue sayd that thyng that I haue heere wrytten trifler newes caryer or â—ringer that telleth what so euer men will haue him for gaine and aduauntage that will for a piece of bread say what yee will haue hym c. And an other sayd in the same place hee seemeth to be a preacher of newe Deuelles c. And Actes 21. The Iewes say by Paule laying handes on hym helpe O yee Israelites saye they this is the manne that teacheth all men euery where against the people meaning the Iewes and the law and this place meaning Ierusalem and yet was neuer a woorde of these true And Actes 22. the same Iewes sayde of Paule out of the earthe wyth that man or away wyth him For it is not lawfull for him to liue or he is not woorthy to liue And howe many moe of these examples are to be found in the Bible Although I say these men were in their dayes taken for heretickes of them that were then in authoritye and of the great multitude of the worlde yet it is nowe wel knowen yea and very shortly after their deathes this was known yea and euen in theyr liues also vnto the true Catholicke Churche that they were not onely the chiefe and speciall members of the true Catholicke Churche but also the founders and builders thereof notwithstanding the sinister iudgement that the wise and mighty menne and the great multitude of the worlde hadde of them and in theyr consciences they were alwayes assuredlye certified of the same Euen the same shall the world find true in vs shortlye after oure deathes as also there be at thys houre the Lorde be thanked therefore not a fewe that already know it as we our selues also are by Gods grace assuredly certified in our consciences that we are no heretikes but members of the true catholike church and that our aduersaries the bishops and popish cleargie which wil haue that title are the members of Sathans churche and theyr Antichristian head of Rome wyth them But here they wil crie out loe these men wil be stil like Iohn Baptist the Apostles and the Prophets c. I answere we make not our selues like vnto them in the singular vertues and giftes of God geuen vnto them as of miracles doing and of many other things The similitude and likenesse of them and vs consisteth not in all things but only in this that is that we be like them in doctrine and in the sufferinge of persecution and infamie for the same We haue preached theyr very doctrine and none other thing that we are able sufficiently to declare by theyr wrytings by wryting for my part I haue profered to prooue the same as is now often sayd And for this cause we suffer the like reproche shame and rebuke of the worlde the like persecution leesing of our liues and goodes forsaking as our maister Christ commandeth father mother sister brethren wiues children and all that there is being assured of a ioyfull resurrection and to be crowned in glorye wyth them according to the vnfallible promises made vnto vs in Christ our onely and sufficient mediatour reconciler priest and sacrifice which hath pleased the father and quieted and pacified his wrath against our sinnes made vs wythout spot or wrinkle in his sight by imputation although wee off and in our selues are bespotted be blotted w t many filthy sinnes which if the great mercy graunted in Christ did not put away by not imputing them vnto vs of his measurelesse vnspeakeable mercye and loue to saue vs they woulde haue brought vs to euerlasting damnation and death perpetuall Heerein and in no other doe we affirme our selues to be like vnto our head Christe and all his Apostles Prophetes Martyrs and Saintes And heerein oughte all Christian menne to be like them and heerein are all true Christen men and women lyke them euery one according to the measure of y e faith that
to his wife wherein is to bee seene how this woorthy warriour prepared himselfe to the appoynted fight and to keepe hys standyng in Christes Campe. Laurence Saunders to his wyfe GRace and comfort in Christ Iesu our onely comfort in all extreme assaultes Amen M. Saunders letter to his wife Fayne woulde this flesh make strange of that which the spirit doth embrace Oh Lorde how loth is this loitering sluggard to passe forth in Gods pathe It fantasieth forsooth much feare of fraybugs and were it not for the force of faith which pulleth it forwarde by the reyne of Gods most sweete promise and of hope which pricketh on behinde great aduenture there were of fainting by the way But blessed and euerlastingly blessed be that heauenly father of ours who in his Christ our sufficient Sauiour hath vouched safe to shine in our harts 2. Cor. 4. that he geueth vs the light of the knowledge of the glory of God in the face of Iesu Christ and hauing this treasure in our earthen vessels that the excellencie of the power might be Gods and not oures we are according to his good will troubled on euery side yet are we not without shift we are in pouerty but yet not without that is sufficient 2. Cor. 4. we suffer persecution but are not forsaken therein we are cast downe neuertheles we perish not we beare in the body the dying of the Lorde Iesus that the life of Iesus might also appeare in our body Wherefore by the grace of our Christ we shall not be weeried neyther be dismayed by this our probation thorough the fire of affliction as though some strange thing had hapned vnto vs but by his power we shall reioyce in as much as we are pertakers of Christes passion that when he doth appeare we may be merry and glad knowing that our tribulation which is momentane and light 2. Cor. 4. prepareth an exceeding and an eternall weyght of glory vnto vs while wee looke not on the thyngs which are seene but on the things whych are not seene They that sowe in teares Psal. 126. shall reape in ioye For he that goeth on his way weeping and scattering his good seede shall doubtles come agayne wyth ioy and bring his whole sheaues wyth him Then then shall the Lorde wipe awaye all teares from our eyes Then then shall be brought to passe that saying which is written Death is swallowed vp in victory Death where is thy sting Hell where is thy victory Yea thankes be to God which hath geuen vs the victory thorough our Lord Iesus Christ Amen 1. Cor. 15. In the meane season it remayneth for vs to followe S. Peters bidding Let them sayth he that are troubled according to the will of God 1. Pet. 4. commit their soules to him with well doing as a faithfull Creator and Maker He is our maker we are his handyworke and creatures whome now when he hath made he doth not leaue and forsake as the shipwright doth the shyp Actes 17. leauing it at all aduentures to be tossed in the tempest but he comforteth vs his creatures and in him we liue moue and haue our being Ye not onely that but now that he hath in his deare Christ repayred vs being before vtterly decayed and redeemed vs purging vs vnto himselfe as a peculiar people by the bloud of hys Sonne he hath put on a most tender good will and fatherly affection toward vs neuer to forget vs vnto whome by such promises he hath plighted such faith that though it were possible that the mother could forget her infant Gods promises firme and sure Esay 49. and not be tender harted to the childe of her wombe yet may not it be that his faithfull beleeuers should be forgotten of him He biddeth vs to cast our care on him and sayth that assuredly he careth for vs. And what though for a season he doth suffer vs to be turmoyled in the troublous tempestes of temptation and seemeth as in much anger to haue geuen vs ouer and forgotten vs 1. Pet. 5. let not vs for all that leaue off to put our trust in him but let vs with godly Iob conclude in our selues and say Euen though he kill mee Iob. 3. Trust vpoâ— Gods promise yet will I put my trust in him Let vs with the blessed Abraham in hope euen contrary to hope by beliefe leane vnto that our louing Lord who though for our probation he suffereth vs to be afflicted yet will he not bee alwayes chiding neyther keepeth he his anger for euer for he knoweth whereof wee bee made he remembreth that we are but dust Wherefore looke how high the heauen is in comparison of the earth Psal. 103. so great is his mercy towards them which feare him Looke how wide the East is from the West so farre hath he set our sinnes from vs. Yea like as a father pitieth his owne children euen so is the Lorde mercifull vnto them that feare him Oh what great cause of reioycing haue we in our most gracious God we can not but burst foorth into the praysing of suche a bountifull benefactour and say with the same Psalmist Prayse the Lord O my soule and all that is within me prayse his holy name Praise the Lord O my soule and forget not all his benefites Deare wife riches haue I none to leaue behynde mee wherewith to endow you after the worldly maner But that treasure of tasting how sweete Christ is vnto hungry consciences whereof I thanke my Christ I do feele part Saunders godly bequest to hiâ— wife and would feele more that I bequeath vnto you and to the rest of my beloued in Christ to retaine the same in sense of hart alwayes Pray pray I am merry Experiencâ— of the comfortes of Christ in prison and I trust I shall be merry maugre the teeth of all the deuils in hell I vtterly refuse my selfe and resigne my selfe vnto my Christ in whome I knowe I shall be strong as he seeth needefull Pray pray pray Laurence Saunders As the sayde Mayster Saunders was in prison strayte charge was geuen to the keeper M. Saunderâ— wife not suffered to speake with him in prison that no person shoulde speake with him His wife yet came to the prison gate with her yong childe in her armes to visit her husband The keeper though for his charge hee durst not suffer her to come into the prison yet did he take the little babe out of her armes and brought him vnto his father Laurence Saunders seeing him reioyced greatly saying that he reioysed more to haue such a boy then he should if two thousand pounde were geuen him And vnto the standers by which praysed the goodlines of the childe he sayde what man fearing God woulde not lose this life present rather then by prolonging it heere he should adiudge this boy to be a Bastard his wife a whoore and himselfe a whooremonger Yea if there were no other
heauier lumpe of this vile carkase ought therfore of nature to be more frayle then you yet sayth he The stouâ— bragges 〈◊〉 D. Pendlâ—â—ton at thâ— first begiâ—â—ning God geueth strength where feâ—â—blenes is confessed I will see the vttermost drop of this grease of mine molteÌ„ away the last gobbet of this flesh consumed to ashes before I wil forsake God and his truth Wherunto the other answering but litle wishing that almighty God woulde geue him more strength theÌ„ he presently felt in himselfe acknowledging his owne weaknes conseÌ„ted notwithstanding though it were somewhat fayntly to ioyne w t him in the profession of the Gospell so to go vp to London set forth the same wherupon they gaue ech other theyr haÌ„ds Now when they were come to London Lord what a great chaunge was there betwene these two persons The poore feeble faynt harted Saunders by the goodnes of almighty God taking hart of grace to him seking the same in humility boldly stoutly confirmed his flock out of the pulpit where his charge lay mightely beating down Antichrist lustely preached Christ his maister for the which he afterward suffered most willingly as is afore declared Wheras on the other side Pendleton the proud who as it appeared by the sequele had bene more stout in words Example how feebâ—â— man is 〈◊〉 himselfe without the Lord support him theÌ„ constant in deeds and a greater bragger then a good warrior folowed Peter so iustly in crackes howsoeuer he did in repentance which God onely knoweth that he came not so soone to London but he chauÌ„ged his tipet playd y e Apostata preaching in stede of sound doctrine nothing almost but errors lyes aduauncing Antichrist and ouerthrowing poore Christ with all his mayne so his former boldnes came to nothing vnlesse it were a contrarye key becomming of a faithfull pastour a false runnagate and of a true Preacher a sworne enemy of Gods euerlasting Testament to the great offence of his brethren the hurt of hys flock and the vtter vndoing with our Gods greater mercy of his owne soule Wherein are specially to be considered the deepe and maruellous iudgementes of God who as he can and doth make strong whome it pleaseth hym when he seeth his time most commonly such as appeare most feeblest euen so contrariwise throweth he downe other some seeme they neuer so stoute stand they neuer so much in theyr own conceites Wherefore let him that standeth take heed he fall not and let vs pray continually to almighty God though we haue fayth that he will helpe and encrease our faith that in him it may be made stroÌ„g which of it selfe is so weake that it is soone ouerthrowne Anno 1555. February This blessed man of God enduring long time in prisoÌ„ did not passe all his time in vnfruitfull idlenes but still froÌ„ time to time did visite his frendes as is sayd and especially his wife with many letters full of godly instruction consolatioÌ„ All which letters it shall not be greatly needful here to insert partly because they are to be found in the booke of letters partly because we enteÌ„d also if God will to prosecute the same more at large In the meane time it shall not be out of place here preseÌ„tly to coÌ„prehend certein of them as in order foloweth ¶ A letter sent to M. Farrar Bishop of S. Dauids Doctor Tailor M. Bradford and M. Philpot. A letter of M Saundeâ—s sent to B. Farrar D. Taylor M. Bradford and M. Pâ—ilpot 〈◊〉 8. GRace mercy and peace in Iesus Christ our Lord. c. Good fathers and deare brethren be thankefull vnto our most gracious God which hath preserued vs and shall I doubt not from blaspheming his blessed name yea not onely that but also ex ore Infantium Lactentium perficiet laudem c. i. Out of the mouthes of very babes and sucklinges shall be set forth his praise They offer vs forsooth our liberty pardon so that we will rise with them vnto that faith which we with them were fallen from Yea or no must be answered in hast They will not admit any need full circumstances but all as heretofore most detestable abhominable Rise with them we must vnto the vnity And pardon say I of me must not be so dearely purchased A pardon I desire for to liue with an vnclogged coÌ„science The Donatists say they sought for such singularitye but they were not meete to liue in a common wealth no more be you as you shall shortly vnderstand Wherefore away with him yea the time was named within thys seuen night There be 12. houres in the day Death shall be wellcome say I as being looked for long since and yet do iustice ye were best for Abels bloud cryed ye wot what The spirite of God be vpon you Iohn 11. God saue your honors Thus departed I from theÌ„ Pray pray Ah ah puer sum nescio loqui i. I am a childe I cannot speake My brother P. shall shew you more herein By him send me word what you haue done Fare ye well and pray pray I woulde gladly meet with my good brother Bradford on the backeside about 11. of the clock Before that time I cannot start out we haue such outwalkers but then will they be at dinner Yours as you know Laurence Saunders ¶ A Letter which L. Saunders did write to his wife and others of the faythfull after his condemnation to the fire written the last of Ianua 1555. out of the Counter in Breadstreete THe grace of Christ w t the coÌ„solation of the holy Ghost to the keeping of fayth and a good conscience coÌ„firme keep you for euer vessels to Gods glory A comforâ—â—ble letter â—f M. Saunders to his 〈◊〉 〈◊〉 of the 〈…〉 Amen Oh what worthy thanks can be geueÌ„ to our gracious God for his vnmeasurable mercies pleÌ„tifully poured vpoÌ„ vs And I most vnworthy wretch cannot but poure forth at this present eueÌ„ from the bottom of my hart the bewayling of my great ingratitude and vnkindnes towardes so gracious a good God and louing father I beseech you all as for my other many sinnes so especially for that sinne of my vnthankefulnesse craue pardon for me in your earnest prayers commendyng me to Goddes greate mercyes in Christ. To number these mercies in particular where to number the drops of water which are in the Sea the sandes on the shore the starres in the skie O my deare wife ye the rest of my frends reioyce with me I say reioyce w t thanksgeuing for this my present promotion The sweete comfort of 〈…〉 away 〈◊〉 feare of death from 〈…〉 in that I am made worthy to magnifye my God not onely in my life by my slow mouth vncircuÌ„cised lips bearing witnes vnto hys truth but also by my bloud to seale the same to the glory of my God and confirming of his true church And as
our selues and say our soules serue him whatsoeuer our bodoyes doe the contrary for ciuill order and pollicy But alas I know by my selfe what troubleth you that is the great daunger of the worlde that will reuenge ye thinke your seruice to God with sword and fire with losse of goodes and landes But deare brethren way of the other side that your enemies and Gods enemies shal not do so much as they would but as much as God shall suffer them who can trap them in their own counsels Gods enemies can do no more then he geâ—eth them leaue Math. 20. and destroy them in the midst of their furies Remember ye be the workemen of the Lord and called into his Uineyard there to labour till euening tide that ye may receaue your peny which is more worth then al the kinges of the earth But he that calleth vs into hys vineyard hath not told vs how sore and how feruently the sunne shall trouble vs in our labour But hath bid vs labour and committe the bitternes thereof vnto him who can and will so moderate al afflictions that no man shall haue more layd vppon him then in Christ hee shall be able to beare Unto whose mercifull tuition and defence I commend both your soules and bodyes 2. September 1554. Yours with my poore prayer Iohn Hooper To a Marchant of London by whose meanes he had receaued much comfort in his great necessitie in the Fleete GRace mercy and peace in Christ Iesus our Lorde I thanke God and you for the great helpe and consolation I haue receaued in the time of aduersity by your charitable meanes but most reioice that you be not altered from trueth An other letter of M. Hooper to a helper of his although falshoode cruelly seeketh to distayne her Iudge not my brother truth by outward appearaunee for truth now worse appeareth and more vilely is reiected then falshoode Leaue the outwarde shewe and see by the worde of God what truth is Truth is not to be esteemed by outward appearaunce and accept truth and dislike her not though man call her falshoode As it is now so hath it bene heretofore the truth reiected and falshode receaued Such as haue professed truth for truth haue smarted and the frendes of falshode laughed them to scorne The tryall of both hath bene by contrary successe the one hauing the coÌ„mendation of truth by man but the condemnation of falshode by God flourishing for a tyme with endles destruction the other afflicted a little season but ending with immortall ioyes Wherfore deare brother aske and demaund of your book the Testament of Iesus Christ in these woefull and wretched dayes what you should thinke and what you should stay vpon for a certayne truth and whatsoeuer you heare taught try it by your booke whether it be true or false The dayes be dangerous and full of perill not only for the world and worldly things but for heauen and heauenly things It is a trouble to lose the treasures of this life but yet a very payne if they be kept with the offence of God Cry call pray and in Christ dayly require helpe succour mercy wisedome grace and defence that the wickednes of thys world preuayle not against vs. We began well God preserue vs vntill the end I would write more often vnto you but I do perceaue you be at so much charges with me that I feare you would thinke when I write I craue Send me nothing till I send to you for it and so tell the good men your partners and when I neede I will be bold of you 3. December 1554. Yours with my prayer Iohn Hooper ¶ To Maistres Wilkinson a woman harty in Gods cause and comfortable to his afflicted members THe grace of God and the comforte of his holy spirit be with you Amen This Misteries WilkinsoÌ„ afterward â—yed in Exile at Franckford I am very glad to heare of your health and do thanke you for your louing tokens But I am a great deale more glad to heare how Christianly you auoyd Idolatry prepare your selfe to suffer y e extremity of the world rather theÌ„ to endaunger your selfe to God You doe as you ought to do in this behalfe and in suffering of traÌ„sitory paynes you shall auoyd permanent tormeÌ„ts in the world to come Use your life Gaynes with Gods displeasure is beggary and keepe it with as much quietnes as you can so that you offende not God The ease that commeth wyth his displeasure turneth at length to vnspeakeable paynes and the gaynes of the world with the losse of his fauour is beggery and wretchednes Reason is to be amended in this cause of Religion For it will choose and follow an errour with the multitude if it may be allowed rather then turne to faith and folow the truth with the people of God Moyses found the same fault in himselfe and did amende it choosing rather to be afflicted with the people of God then to vse the libertie of the kings daughter that accounted him as her sonne Heb. 11. Math. 5. Pray for contentation and peace of the spirit and reioyce in such troubles as shall happen vnto you for the truthes sake for in that part Christ saith you be happy Pray also for me I pray you that I may do in all things the will of our heauenly father to whose tuition and defence I commend you * To my deere frendes in God Mayster Iohn Hall and his wyfe THe grace of God be with you Amen I thanke you for your louing and gentle frendship at all times An other letter exhorting to stand fast in the truth praying God to shew vnto you such fauour that whatsoeuer trouble and aduersitie happen yâ— go not backe from him These dayes be daungerous and full of perill but yet let vs comfort our selues in calling to remembrance the dayes of our forefathers vpon whom the Lord sent such troubles that many hundrethes yea many thousandes dyed for the testimonie of Iesus Christ both men and women suffering with patience and constancie as much cruelty as Tyrants could deuise and so departed out of this miserable world to the blisse euerlasting where as now they remaine for euer lookyng alwayes for the end of this sinfull world when they shall receiue their bodies againe in immortalitie and see the number of the elects associated with them in full and consummate ioyes Heb. 11. And as vertuous men suffering Martyrdome and tarying a little whyle in this world with paynes by and by rested in ioyes euerlastyng and as their paynes ended their sorowes and began ease Consolation taken by the example of the ancient martyrs so dyd their constancie and stedfastnes animate and confirme all good people in the truth and gaue them encouragement and lust to suffer the like rather then to fall with the world to consent vnto wickednes and Idolatry Wherefore my deare frends seeing God of his part hath illuminated you with the
I most hartely thanke you for that ye haue so tender a care ouer me And although I knowe that there is neither iustice nor truth to be looked for at my aduersaries handes but rather imprisonment and cruell death yet know I my cause to be so good and righteous and the truth so strong vpon my side that I will by Gods grace go and appeare before them and to their beardes resist their false doings Then sayd his frendes M. Doctour we thinke it not best so to do You haue sufficieÌ„tly done your duety and testified the truth both by your godly Sermons and also in resisting the Parson of Aldam with other that came hytherto bring in againe the popish Masse And for as much as our Sauiour Christ willeth and biddeth vs that when they persecute vs in one City we should flie into another Math. 10. we thinke in flying at this time ye should do best keeping your selfe against another time wheÌ„ the Church shall haue great neede of such diligent teachers and godly Pastors Oh quoth Doct. Taylour what will ye haue me to do I am now olde and haue already liued too long to see these terrible and most wicked dayes Flye you and do as your conscience leadeth you D. Taylour reâ—â—â—eth to â—ye I am fully determined with Gods grace to go to the Bishop to his beard to tell him that he doth nought God shall well hereafter raise vp teachers of his people whiche shall with much more diligence and fruite teach them then I haue done For God will not forsake his Church though now for a time he trieth and correcteth vs and not without a iust cause As for me I beleeue before God I shall neuer be able to do God so good seruice as I may do now nor I shall neuer haue so glorious a calling as I now haue nor so great mercy of God profered me as is now at this present For what Christian man woulde not gladly dye against the Pope and his adherents I know that the Papacie is the kingdome of Antichrist altogether full of lyes altogether full of falsehode so that all their doctrine euen from Christes Crosse be my speede and S. Nicholas The Papacy a â—ingdome 〈◊〉 lyes vnto the end of their Apocalyps is nothing but Idolatry superstition errours hypocrisie and lyes Wherefore I beseech you and all other my frendes to pray for me I doubt not but God will geue me streÌ„gth and his holy spirit y t all mine aduersaries shal haue shame of their doings When his frends saw him so constaunt and fully determined to go they with weeping eyes commended him vnto God and he within a day or two prepared himselfe to his iourney leauing his cure with a godly olde Priest named Syr Richard Yeoman who afterward for Gods truth was burnt at Norwich Syr Rich. Yeoman D. Taylours Curate and Martir of Christ Iohn Alcocke of Hadley trobled for Gods truth and dyed in prison D. Taylours iourney There was also in Hadley one Alcocke a very godly man well learned in the holy Scriptures who after Sir Richard Yeoman was driuen away vsed dayly to reade a chapter and to say the English Letany in Hadley Church But him they fet vp to London and cast him in prison in Newgate where after a yeare imprisonment he died But let vs returne to Doctour Taylour agayne who being accompanied with a seruaunt of his owne named Iohn Hull tooke his iourney towardes London By the way this Iohn Hull laboured to counsell and perswade him very earnestly to flie and not to come to the Byshop and profered himselfe to go with him to serue him and in all perils to venter his liâ—e for him and with him Iohn Hull a faythfull seruaunt to D. Taylour But in no wise would Doctour Taylour consent or agree thereunto but sayd Oh Iohn shall I geue place to this thy counsell worldly perswasion and leaue my flock in this daunger Remember the good shepeheard Christ whiche not alonely fed his flocke but also died for hys flocke Him must I follow and with Gods grace will do Therefore good Iohn pray for me and if thou seest me weake at any time D. Taylour agayne adâ—â—ed to flye but he refused so to do The first meeting betweene Winchest and D. Tailour A great abuse in Englande and 3. mischiefes comming thereof The first mischiefe The second mischiefe comfort me and discourage me not in this my godly enterprise and purpose Thus they came vp to London and shortly after Doctour Taylour presented himselfe to the Bishop of Winchester Steuen Gardiner then Lord Chauncellour of England For this hath bene one great abuse in Englande these many yeares that such offices as haue ben of most importance and waight haue commonly bene committed to Bishops and other spirituall men whereby three diuelish mischiefes and inconueniences haue happened in this Realme to the great dishonour of God and vtter neglecting of the flocke of Christ the which three be these First they haue had small leysure to attende to theyr pastorall cures which thereby haue bene vtterly neglected and left vndone Secondly it hath also puft vp many Byshops and other spirituall persons into such hautines and pryde that they haue thought no noble man in the Realme worthy to be their equall and fellow Thirdly where they by this meanes knew the very secretes of Princes The third mischiefe they being in such high offices haue caused the same to be knowne in Rome afore the kings could accomplish and bring their ententes to passe in England By this meanes hath the Papacy bene so maintained and things ordered after their wils and pleasures that much mischiefe hath happened in this Realme and others sometime to the destruction of Princes and sometime to the vtter vndoing of many common wealthes Now when Gardiner saw Doctour Taylour he according to his common custome all â—o reuiled him calling him knaue Traytor hereticke with many other villanous reproches which all Doctour Taylour heard patiently and at the last sayd vnto him D. Taylours patience and â—agnaniâ—itie My Lord quoth he I am neither Traytour nor hereticke but a true subiect and a faithfull Christian man and am come according to your coÌ„mandement to know what is the cause that your Lordship hath sent for me Then sayde the Bishop art thou come thou villaine How darest thou looke me in the face for shame Knowest thou not who I am Yes quoth Doctor Taylor I knowe who yee are Steuen Gardiners Lordly lookes Ye are Doctor Steuen Gardinar Bishop of Winchester and Lord Chauncellour yet but a mortall man I trow But if I shoulde be afrayde of your Lordly lookes why feare you not God the Lord of vs all Howe dare yee for shame looke any Christian man in the face The notable answere of Doctor Taylour to the Bishop of Winchester seeing ye haue forsaken the trueth denyed our sauioure Christ and hys word done
haue dedicate themselues vnto Christ in fayth to liue purely and chastly then let them so remayne without any fable and stronglye stedfastly abide the rewarde of virginitye But if they will not abide or els cannot abide then it is better to mary then for to fall into the fire of concupiscence And let theÌ„ geue to the brethren sisterne none occasion of sclaunder c. ¶ Saynt Augustine in his booke De bono coniugali ad Iulianum CErtayne men doe affirme those men to be aduouterers that doe marry August de Bono coniugali ad Iulianum after that they haue vowed chastity But I do affirme that those men do greuously sinne the whiche do separate them c. ¶ Ambrose 32. Quest. 1. Cap. Integritas The Pope his Byâ—hops commaundeth and counselleth not to mary yea to burne men for marying CHastitye of the bodye ought to bee desired of vs the whiche thing I do geue for a counsell and do not commaund it imperiously For Virginity is a thing that alonelye ought to be couÌ„selled but not to be commaunded it is rather a thing of voluntary will and not a precept ¶ A briefe recapitulation out of Doctour Taylours causes afore touched for the Reader more euidently to see how the Papistes do agaynst their own knowledge in forbiddinge Pristes Mariage THe Popes Clergy forbidding Ecclesiastical persons to mary do against their conscience knowledge as may well be proued by these causes hereunder folowing 1. First they know that Matrimony in the old testament De iure institutionis is indifferently permitted to all menne without any exception 2. Secondly they know that in the old Testament De facto both Priestes Leuites Prophets Patriarches and al other had theyr wiues 3. Thirdly they know that Matrimony was permitted instituted of God for two principall endes to wit for procreation and auoyding of sinne 4. Fourtly they know that in the old testameÌ„t God not onely instituted and permitted Matrimony to be free but also induceth appoynteth meÌ„ to mary and take wiues in these wordes It is not good for a man to be alone c. 5 Fiftly they know that in the new testament S. Paule permitteth the state of Matrimony free to all men hauing not the gift of continency and forbiddeth none 6. Sixtly they know that in the new Testament the sayd S. Paule not only permitteth but also expressely willeth chargeth men hauing not the gift to mary saying For auoyding fornication let euery man haue his wife c. 7. Seuenthly they know that in the new Testament the sayd S. Paul not onely permitteth and commauÌ„deth but also commendeth and prayseth the state of Matrimonye Hebr. 13. Calling it honorable and the bedcompany to be vndefiled c. 8. Eightly they know that in the new testament Christ himselfe not onely was not conceiued nor borne of the virgine before she was espoused in matrimonye but also that both he and his blessed mother did beutify and honour the state of matrimony with their presence yea in the same began his first miracle 9. Ninthly they know both by the old testament new that mariage is no impediment to walke in the obedieÌ„ce of Gods commandement for both Abraham caryed into the land of Canaan his old yea and barrayne wife the vertuous woman Sara with him also to Isaac Iacob Moses Dauid and other their mariage was no impedemeÌ„t to them to talk with God neither to other Leuites bishops and Priestes in the time both of the old testament of the new Agayne neither was it a let to Peter Philip other both to haue their wiues with them and also to supply the office of Apostleship 10. Tenthly they know both by the old testameÌ„t new y t sinnefull fornicatioÌ„ adultry depriueth man of Gods fauor graces of the holy Ghost which graces especially be requisite in men of the Church 11. Eleuenthly they know in theyr owne secret conscience by experience that neither they which enioyne this vow of chastity nor they which take it doe obserue the vowe of chastity Whereupon rise inconueniences more then can be expressed but the Lord aboue knoweth all besides the secret murders peraduenture of many a poore infant c. 12. Twelfthly they knowe by S. Cyprian Epist. 11. and S. Augustine Lib. De bono coniugali ad Iulianum that a vowe is no impediment sufficient to let Matrimony or to diuorce the same 13. Thirtenthly they know that Chrysostome affirmeth it to be an heresy to say that a byshop may not haue a wife 14. Fourtenthly they know that S. Ambrose 32. q. 1. Integritas will haue no commaundement but counsel onely to be geuen touching the obseruing of virginity 15. Fiftenthlye they knowe that before the time of Pope Hildebrand that is during that time of 1000. yeares after Christ mariage was neuer restrained by any forceable necessity of vow from men of the Church 16. Sixtenthly they know that S. Paul calleth it the doctrine of deuils to forbid meates and maryage which God hath left free with thankes geuing for necessity of man and woman After that Doct. Taylour thus with great spirite and courage had aunswered for himselfe and stoutly rebuked his aduersaries for breaking their oth made before to king Henry and to king Edwarde his sonne and for betraying the realme into the power of the Romain bishop they perceiuing that in no case he could be styrred to their wils and purpose that is to turne with them from Christ to Antichrist committed him therupon to prison againe where he endured till the last of Ianuary * D. Taylour the fourth tyme with M. Bradford and M. Saunders brought before Winchester and other Byshops VPon which day yeare aforesayd Gardineâ— Hopton Boner Capon Tonstall D. Tailour and M. Bradford and M. SauÌ„ders were agayne called to appeare before the byshop of Winchester the bishop of Norwich of London of Salisbury and of Duresme and ther were charged agayne with heresy schisme and therfore a determinate answere was required whether they woulde submit themselues to the Romayne byshop abiure there errors or els they would according to theyr lawes proceed to theyr condemnation When D. Taylour and his felowes M. Bradford and M. Saunders heard this they answered stoutly and boldly The conâ—â—cye of thâ— men that they would not depart froÌ„ the truth which they had preached in king Edwards dayes neither would they submit themselues to the romish Antichrist but they thanked God for so great mercy that he would cal them to be worthy to suffer for his word and truth When the Bishops saw them so boldly constanly and vnmoueably fixed in the truth Sentence death 〈◊〉 vpon 〈◊〉 they read y e senteÌ„ce of death vpon them which wheÌ„ they had heard they most ioyfully gaue God thankes and stoutly sayde vnto the Byshops We doubt not but God the righteous Iudge will require our bloud at your handes and
gift of spirit and courage God had geuen to this godly and blessed martyr At what time Doctour Taylour was depriued of hys benefice of Hadley there was one called Syr Robert Bracher a false pretensed Protestant in king Edwardes dayes and afterward a deadly enemy to the same ReligioÌ„ who was also one of them that so vnmercifully thrust Doctor Taylors wife and children out of the dores as she her selfe yet can testify notwithstanding the same now since became a Protestant agayne This Syr Robert Bracher aforesayde Syr Robâ—â—â— Bracherâ— coÌ„ming 〈◊〉 Hadley comming to Hadley to the buriall of a certayne frend of his and Gods great enemy one Walter Clarke albeit he came somewhat to late to the market as he sayd yet desirous to vtter such Popishe pelfe and packeware as he brought with him hee opened there his baggage of pestilent doctrine A popisâ— Sermon Syr 〈◊〉 Bracher preaching in the same towne of Hadley agaynst iustification of fayth of the corporall presence of praying for the dead and Auricular confession Whereof Doctour Taylour hauing vnderstanding by Letters writeth agayn to them of Hadley directing his Letter to his wife in confutation of the sayde Popish poysoned Sermon the Copy of which Letter we thought not vnworthy here in the ende of this story to bee annexed as vnder foloweth ¶ A Letter of Doctor Taylour of Hadley written to his wife DEare wife This cap was a 〈◊〉 cap sent M· Couâ—â—dale to 〈◊〉 Taylor 〈◊〉 his wyfe I pray God be euer with vs through Christ our onely Mediator Amen I thanke you for my cap I am something proud of it for it is one steppe from the Clergy in these dayes I thanke God my hart is cleane deuided from theyr proceedinges for I knowe that no man can serue two maisters specially if they agree no better theÌ„ Christ and Antichrist do I am glad that Hadley can skill of such packing ware as was brought thether the first day of May last past Christes sheepe can discerne Christes voyce from the voice of straungers theeues or hirelings The packebringer was sory that he came to late to the funerall market of his faithfull friend· But here I will leaue them both to Gods iudgement and somethyng touch the matter whereof the packer made mention on his openyng day At the first he called the Scripture as I heare full of darke sentences but in deed it is called of Dauid a candle to our feete and a light to our pathes Our Sauior Christ calleth hys word the light which euill doers do flee from and hate least their deeds should be reprooued thereby S. Paule would haue vs to walke as children of light and in any wyse not to continue in ignorance or darkenes But all we in the world pertaine to two princes eyther to the father of light truth or els to the prince of darkenes and lyes In these dayes preachers declare euidently of whome they are sent and with what spirit they speake to what prince they belong 〈◊〉 stripe 〈◊〉 falsely 〈◊〉 of 〈…〉 to be â—eare and 〈◊〉 For they cry out against Gods Lightes Sunne Moone Starres torches lampes lanternes cressets and candles in Gods booke the Bible prouided of Gods great goodnes and mercy to auoyd all foule darknes cloudes and mistes or dangerous doutfull wayes in this our iourney to our heaueÌ„ly father long home mansion houses and dearely purchased heritage Esay gods faithfull messenger sayth Woe be vnto them that call sweete sower good euill and light darkenes Therfore commeth my people into captiuitie because they haue no vnderstanding Our Sauiour Christ pronounceth errours and heresies to remaine among the people so long as ignorance of the scriptures remayneth And hereby it appeareth to all good consciences what they meane which defame or accuse Gods blessed word beyng full of light as though it were full of darkenes These Owles would haue all day lights scraped out of bookes hartes and Churches Oh Lord turne their heartes and tongues bowe them from the waye of darkenesse least they goe to the prince of darkenesse and be cast into the pit of vtter darkenes where is weepyng and gnashyng of teeth Now touching the packes of wooll and the packes of cloth I feare they were as all other wares bee transubstantiate into flockes The Popes packe ware Iustification by workes Corporall pâ—esence Praying for soules Auricular confession euen his very finest packing stuffe against onely faith iustifieng and for the corporal presence of Christes body in the sacrament for praying for soules departed and for auricular confession Abrahams iustification by fayth by grace by promise and not by workes is plainly set forth both in the epistle to the Rom. cap. 4. and to the Gal. ca. 3. and Abrahams works of obedience in offring vp his sonne so long after his iustification must needes be taken as a fruite of a good tree iustifieng before men and not of iustification before God for then had man to glory in then dyd Christ die in vayne And where as the 6 chap. of Iohn was alledged to proue that Christ did geue his body corporally in his supper eueÌ„ as he had promised in the sayd 6. chap. it is most vntrue Against the corporall presence For onely he gaue his body sacramentally spiritually and effectually in his supper to the faythfull Apostles and corporally he gaue it in a bloudy sacrifice for the lyfe of the worlde vppon the crosse once for all There in hys owne person Chrâ—sts body geuen in the Supper spiritually vpon the croâ—se corporally in hys owne naturall body he bare all our sinnes By whose stripes we were healed as S. Peter proueth 1. Pet. 2. and Esay 53. In deed receiuyng Christs sacrament accordingly as it was instituted we receyue Christes body Christs bloud euen as I sayd before the Apostles dyd But the popish Masse is another matter The Masse as it is now is but one of Antichrists youngest daughters in the which the deuill is rather present and receyued Against the Masse The Masse the Popes youngest daâ—ghter Dâ—scription of the popes â—ingdome then our sauiour the second person in Trinitie God and man O Lord God heauenly father for Christes sake we beseeche thee to turne agayne England to the right way it was in in K. Edwards tyme from this Babylonicall stewish spirituall whoredome conspiracie tyranny detestable enormities false doctrine heresie hardnes of hart and coÌ„tempt of thy word and commaundements from this euident and open idolatry sacriledge simonie blasphemy superstition hypocrisie transubstantiate angell of lyght and day deuill kyngdome of lyes foule vayne schismes sects sedition apostasie gay sweete poyson honied and sugred viperous venome wily woluishnesse sathanicall subtletie and abhomination in the sight of God and of all such as put on the true spectacles of holy scripture I am the more playne now in this matter because I feare greatly that many will be to much ready to go from Christ to
from S. Dauids to Scotland Farrer That did I not Bourne You did Farrer That did I neuer but I went from Yorke into Scotland Bourne Ah so said I you went with Barlow Farrer That is true but neuer from S. Dauids Bourne You caried bookes out of Oxford to the Archb. of Yorke L. Lee Farrer That did I not Bourne You did Farrer I did not but I caried old bookes from s. Oswalds to the B. of Yorke Bourne You supplanted your maister Farrer That did I neuer in my lyfe Bourne By my faith you did Farrer Forsooth I did not neuer in my life but I did shield and saue my Maister from danger and that I obteined of King Henry the eight for my true seruice I thanke God therefore Bourne My L. said M. Bourne to my L. Chauncellor he hath an ill name in Wales as euer had any Farrer That is not so Whosoeuer sayth so they shall neuer be abâ—e to prooue it Bourne He hath deceyued the Queene in diuers summes or money Farrer That is vtterly vntrue I neuer deceiued king nor Queene of one peny in my life and you shall neuer be able to prooue that you say Winchest Thou art a false knaue Farrer Then Farrer stood vp vnbidden for all that whyle he kneeled and sayd No my Lord I am a true man I thanke God for it I was borne vnder King Henry the seuenth I serued King Henry the eight and K. Edward the sixt truely and haue serued the Queenes Maiestie that now is truely with my poore heart and word more I could not do and I was neuer false nor shall be by the grace of God Winch. How sayest thou wilt thou be reformable Farrer My L. if it like your honor I haue made an othe to God and to K. Henry the 8. and also to K. Edward and in that to the Queenes Maiestie the which I can neuer breake while I liue to dye for it Duresme You haue made another oth before Farrer No my Lord I neuer made another oth before Duresme You made a vow Farrer That did I not Winch You made a profession to lyue without a wyfe Farrer No my Lorde if it lyke your honour that did I neuer I made a profession to lyue chaste not without a wyfe Worcest You were sworne to him that was M. of your house Farrer That was I neuer Winchest Well you are a froward knaue we wil haue no more to do with you seing that you will not come we wil be short with you that you shall know within this seuennight Farrer I am as it pleaseth your honour to call me but I cannot breake my othe which your Lordship your selfe made before me and gaue in example the which confirmed my conscience Then I can neuer breake that othe whilest I lyue to dye for it Duresme Well sayeth he he standeth vpon his othe call an other My L. Chauncellor then did ring a little bell and M. Farrer said I pray God saue the King Queenes maiesties long to coÌ„tinue in honor to gods glory their comfortes and the comfort of the whole Realme and I pray God saue all your honors and so he departed After these examinations thus ended B. Farrer so remayned in prison vncondemned till the xiiij day as is aforesaid of February then was sent down into Wales there to receiue sentence of condemnation Who then vpoÌ„ the 26. of February in the Church of Carmarthen beyng brought by Griffith Leyson Esquire shirife of the Countie of Carmarthen was there personally presented before Henry Bish. of S. Dauids and Constantine the publike Notarie which Henry there and then discharged the said Shiriffe and receyued hym into his owne custodie further committing hym to the keping of Owen Iones and thereupon declared vnto the sayd M. Farrer the great mercy and clemency that the King and Queenes highnes pleasure was to be offered vnto him which he there dyd offer vnto the sayd M. Farrer that is to say that if hee would submit himselfe to the lawes of this Realme and conforme hymselfe to the vnitie of the vniuersall catholike church he should be receiued and pardoned and after that seeyng the sayd M. Farrer to geue no aunswer to the premisses the sayd B. ministred vnto hym these Articles followyng ¶ Articles deuised against B. Farrer 1 FIrst whether he beleeueth the mariage of priests to be lawfull by the lawes of God holy church or no 2 Item whether he beleeueth Articles obâ—ected agaynst B. Farrar that in the blessed Sacrament of the aultar after the wordes of consecration duely pronounced by the priest the very body bloud of Christ is really and substantially conteined without the substaÌ„ce of bread and wyne Unto the which articles the said B. required the sayd M. Farrer to answer vpon his allegeance The answere of B. Farrar To which he said he would aunswer when he sawe a lawfull commission and would make no further answer at that tyme. Whereupon the sayd B. taking no aduauntage vpon the same aunswer committed him to the sayde keeper to be kept in prison vntill a new monition and in the meane tyme to deliberate with himselfe for his further answer to the premisses ¶ Another examination of the Bish of S. Dauids before Henry Morgan the pretensed Bishop of S. Dauids George Constantine his Register and others the last of February Ann. 1555. THis day and place Morgan the pretensed Byshop of S. Dauids sittyng as Iudge An other examination of B. Farrar ministred vnto Bishop Farrer there personally present before hym certaine Articles and Interrogatories in writing which beyng openly read and ministred vnto hym the sayd B. Farrer refused to aunswere vntill he might see his lawfull Commission and authoritie Whereupon the foresayd pretensed Bishop of S. Dauids did pronounce him as Contumax and for the punishment of this his contumacie to be counted Pro confesso and so did pronounce him in writyng which beyng done he committed the sayd Bish. to the custody of Owen Ihones vntill Monday next beyng the 4. day of March then to be brought agayne into the same place betweene one and two Another appearance of the said B. Farrer before Morgan the pretensed Bishop of S. Dauids ITem the day and place appointed An other appearaunce of B. Farrar the said Bish. appearing agayne before the pretensed B. humbly submittyng hymselfe as ready to aunswer to the articles and positions aboue mentioned gently required the copy of the articles and a competent terme to be assigned vnto hym to answer for hymselfe which beyng graunted vnto hym Thursday next beyng assigned vnto hym betweene one and thre to answer precisely and fully so he was committed againe to custody as aboue Another appearance of the said Bishop ON Thursday as was appointed An other appearaunce of the sayd Bishop which was the 7. of March the said B. personally again appeared where he exhibited a certaine bill in writing
according to the statute yet was I faine for the zeale of vnitie not to see their vncurteous deedes departing with M. Ferlee for the auoyding of theyr malice and enuy and gaue that office for the amitie of George vnto M. Chaunter his sonne in lawe This Chaunter was D. Yong. and to D. Mericke the office of Cardigan But seeyng afterward theyr couetous respect to their owne glory and lucre not regardyng the reformatioÌ„ of sinne and especially of shameles whoredome I was compelled to remooue them D. Yong and D. Mericke remoued by B. Farrar froÌ„ their offices sore agaynst their wylles and whereas I desired many and sundry tymes charitable redresse of their wrong doings in the vacation tyme I obteyned many fayre wordes and nothing in deede And desiring to haue sight of the booke of Statutes of the Church for the knowledge of my duetie and theyrs The wronges which B. Farrar receâ—ued by Thomas Yong and D. Mericke I could not obteine Desiring to haue a key of the Chapter house seale as my L. of Bath had they would not deliuer it but vpon conditions yet was I contented to be brideled receiuyng it as it pleased them to geue it And further requiring the sight of necessary euidences for the declaration of diuers thyngs in trauers of my right they would in no wyse graunt it And thereupon consideryng theyr vngentlenesse I mooued the Quo warranto knowyng right well that if they should shew any substantiall graunt vnder the kings seale for their corporation it must therin appeare the B. to be the head and euer hath bene vnder the king for other they neyther haue nor had except they would returne to Rome againe as I trust they will not And yet perceiuyng afterward that they had no speciall graunt to shew or els such as they would not shew I my self for the respect of vnitie wrote my letters to the Kyngs Attorney by reason wherof the Quo warranto was stayed and so yet remayneth But as touching the certificate the kings subsidie beyng due at Michaelmas last and forborne til after Christmas and lawfully demanded afore they did vtterly refuse to pay both to my Uice collector and to my selfe except I would take it of them in portions not knowyng where to aske the rest and it is committed vnto me in the kings roll a whole summe in grosse to be receyued of the Canons residentaries for their Diuident who because they cannot agree in diuiding would haue the kings maiesty to tary for his money till they can agree to make diuision and I connot demand it of any perticular person nor at any perticular place Wherfore I most humbly beseech your fatherly goodnes for the Lordes sake to persist and continue my good Lord and friend vnto such time as ye finde me either desiring to be defended in my wroÌ„g or not willyng to put the iudgemeÌ„t of my right cause into your hands And because that the residue of matters touching them and their vngeÌ„tle vntrue and vngodly doyngs is too long and I haue molested you too much with this my tedious letter I shal now surcease humbly beseeching your good Lordship to accept in good part this my boldnes proceding of necessity and to pardon it for the loue of our Lord Iesu who saue and keep you in helth comfort and honor long to endure for the aduauncement of his glory Written at Agurguily this ix of March Your Lordships to command during lyfe R. F. ¶ The history of one Rawlins White burned at Cardiffe in Wales about the moneth of March for the testimony of Christes Gospell reported by Iohn Dane beyng yet alyue who was almost continually with hym duryng his trouble vnto hys death FOr so much as we haue here passed the history of Maister Farrer Rawlins White Martyr burned at Cardiffe in Wales burned at the town of CarmardeÌ„ in Wales I thought to adioyne and accompany with the same the history also of one Rawlins White a Fisherman whiche both in the like cause and in the same countrey of Wales also about the same moneth of March and yere aforesayd gaue his life like a valiaÌ„t souldior of Iesus Christ to martyrdom and was burned at Cardiffe the proces of whose story here followeth expressed more at large This Rawlins was by his calling or occupation a Fisherman liuing continuing in the said trade by the space of xx yeres at the least in the town of Cardiffe beyng as a man of his vocation might be one of a very good name well accompted amongst hys neighbours As touchyng his religion at the first it can not otherwyse be knowen but that he was a great partaker of the superstitioÌ„ and Idolatry that then was vsed I meane in the raigne of K. Henry the 8. But after that God of his mercy had raysed vp the light of his Gospell thorough the blessed gouernment of K. Edward the vj. here in this Realme of England this Rawlins began partly to mislike that which before hee had embraced and to haue some good opinion of that which before by the iniquitie of the tyme had ben concealed from him and the rather to bring this good purpose and intent of his to passe he began to be a diligeÌ„t hearer and a great searcher out of the truth The desirous minde of Rawlins to search for truth But because the good man was altogether vnlearned and withall very simple he knew no ready way how hee might satisfie his great desire At length it came in hys mynde to take a speciall remedy to supply hys necessite which was this He had a little boy which was his own sonne The godly inteÌ„t of Rawlins in setting his soÌ„ne to schoole which childe he set to schoole to learne to read English Now after the little boy could read indifferently wel his father euery night after supper sommer and winter would haue the boy to read a piece of the holy scripture now and then of some other good booke In which kind of vertuous exercise the olde man had such a delight pleasure that as it semed he rather practised himself in the study of Scripture then in the trade or science which before tyme he had vsed so that Rawlins within few yeares in the said tyme of K. Edward The meanes whereby Rawlins first came to knowledge through the help of his little sonne as a special minister appointed by god no dout for that purpose through much conscience besides profited went forward in such sort that he was able not onely to resolue himselfe touching his owne former blindnes ignoraÌ„ce but was also able to admonish and instruct other and therfore when occasion serued he would go from one place to an other Rawlins by the meanes of his yong soÌ„ne came to the knowledge of the Scripture visiting such as he had best hope in By which his doyng he became in that countrey both a notable and open professor of
had vsed long afore And thus being brought out of the prison as I haue sayd he was accompanyed or rather garded with a great company of Billes and gleaues Rawlins goinâ— to the place of execution which sight when he behelde Alas quoth he what meaneth all this All this needed not By Gods grace I wyll not start away but I with all my hart minde geue vnto God most harty thankes that he hath made me worthy to abide all this for his holy names sake So he came to a place in his waye where as his poore wife and children stoode weeping and makyng greate lamentation the suddein sight of whom so pierced his hart that the very teares trickeled downe his face Rawlins somewhat moued at the sight of his wyfe and children But he soone after as though he had misliked this infirmity of his flesh began to be as it were altogether angry with himselfe In so muche that in striking his brest with his hand he vsed these wordes Ah flesh stayest thou me so wouldest thou fayne preuayle Well I tell thee doe what thou canst thou shalt not by Gods grace haue the victory Rawlins wrâ—stleth agaynst his fleshe By this tyme this poore innocent came to y e very altar of his sacrifice I meane the place appoynted for his death and there fouÌ„d a stake ready set vp with some wood toward the making of the fire Which when he behelde he sette for7ard hymselfe very boldly but in going toward y e stake he fell down vpoÌ„ his knees and kissed the grouÌ„d in rising agayn the earth a litle sticking on his nose he said these words Earth vnto earth and dust vnto dust thou art my mother and vnto thee I shall returne Then went he chearfully very ioyfully and set his backe close vnto the stake when he had stood there a while he cast his eye vpon this Reporter The agony and fight of this Christian warriour called him vnto him and sayd I feele a great fighting betwene the flesh and the spirit the flesh would very fayne haue his swinge and therfore I pray you when you see me any thing tempted hold your finger vp to me and I trust I shall remember my selfe As he was thus standing with his back close vnto the stake a Smith came with a great chayne of yron whom when he saw he cast vp his hand with a loude voice and gaue God great thankes Then the Smith cast the chayne about him and as he was making it fast on the other syde Rawlins fastened to the stake Rawlins sayde vnto him I pray you good frend knocke in the chayne fast for it may be that the fleshe would striue mightely but God of thy great mercy geue me strength pacience to abide the extremity Nowe when the Smyth had made hym sure to the stake the officers beganne to lay on more woode with a litle strawe and Reede wherein the good old man was no lesse occupied then the best The chearfulnes of father Rawlins at his death for as far as he could reach his handes he would plucke the strawe and Reede and lay it about hym in places moste conuenient for his speedy dispatche Which thing he did with suche a chearefull countenance and familiar gesture that al men there present were in a maner astonyed Thus when all thynges were readye so that there lacked nothyng but the putting to of the fire directly ouer against the stake in the face of Rawlins there was a standing erected A Popishe sermon preached at Rawlins Martyrdome whereon stept vp a Priest addressing hym selfe to speake to the people which were many in number because it was market day WheÌ„ Rawlins perceiued him and considered the cause of his comming he reached a litle straw vnto him and made two litle stayes set them vnder his elbowes Then went the priest forward in his sermon wherin he spake of many thinges touching y e authoritie of the church of Rome In the meane time Rawlins gaue such good care and intention that he seemed nothing at all moued or disquieted At the last the priest came to the sacrament of the altar and there he began to inuey against Rawlins opinions in which his inuection he cited the common place of Scripture and therupon made a Clerklye interpretation Now when Rawlins perceyued that he went aboute not onely to preach and teach the people false doctrine but also to confirme it by Scripture he suddenly starte vp and beckened his hands to the people saying twise Come hither good people heare not a false prophet preaching and then sayd vnto the preacher Ah thou naughty hypocrite doest thou presume to proue thy false doctrine by Scripture Looke in the text what foloweth dyd not Christ say Doo this in the remembraunce of me Rawlins wordâ— to the false Prophet After which wordes the Priest being rather amazed then interrupted forthwith held his peace Anno 1555. March ¶ The burning of Raulins Martyr It is recorded furthermore of the sayd good father Raulins by this Reporter that as he was going to his death and standing at the stake A sodayne alteration of nature maruelous in Rawlins before his death he seemed in a maner to be altered in nature For wheras before he was wont to go stooping or rather crooked through the infirmity of age hauing a sad countenance and a very feeble complexion and withall very soft in speech and gesture Now he went and stretched vppe himselfe not onelye bolt vpright but also bare withall a most pleasant and coÌ„fortable countenaunce not without great courage and audacity both in speache and behauiour He had of whiche thing I shoulde haue spoken before about his head a kerchiefe The heares of his head somewhat appearing beneath his kerchiefe and also of his beard were more inclined to white then to gray whiche gaue such a shewe and countenaunce to his whole person that he semed to be altogether angelicall The reporter of this story one M. Dane It is also sayd by this Reporter that a litle before the fire flashed vp to his body as ye haue heard many of his frendes came to him and tooke him by the hand amongest whome the Reporter of this story held him so long by the hand till the flame of the fire rose and forced them to sunder In the meane time the priest of whome I spake afore cryed out and sayd that it was not lawfull for any man to take him by the hand because he was an hereticke and coÌ„demned by the Churche The chiefe cause of his trouble was his opinion touching the sacrament of the aultar He was at the time of his death of the age of threescore yeares or thereaboutes * The summe of the wordes spoken by Queene Mary to certayne of her Counsellers March 28. an 1555. touching the restitution of Abbey landes BEfore I passe ouer this moneth of Marche I can not but leaue a
withstande vs. For as I was with Moses so will I be with thee sayth God and wil neuer leaue thee nor forsake thee Be strong and bolde neither feare nor dread for the Lord thy God is wyth thee whether soeuer thou goest Nowe if God be on oure side who can be against vs Iosua 2. Rom. 8. In this our spirituall warfare is no man ouercome vnles he traiterously leaue and forsake his captaine Spirituall cowardlynes either cowardly cast away his weapons or willingly yelde himselfe to his ennemies either fearefully turne his backe and flie Be strong therefore in the Lord deare brethren and in the power of his might and put on all the armour of God Ephe. 6. 2. Cor. 11.12 Actes 21. that ye may be able to stand stedfast against the craftie assaults of the deuill Now what weapons ye must fight withall learne of S. Paul a champion both much exercised and also most valiaunt and inuincible A Christian mans lyfe is a perpetuall warfare For we must thinke none other but that the life of man is a perpetuall warfare vppon earth as the examples of all godly men throughout all ages to declare The valiant warrior S. Paul being deliuered from the handes of the vngodly and that so many times and also from so many extreme pearils and dangers of death as he his owne selfe doth witnes is faine to commit him selfe in the ende to the rough waters of the sea The manifâ—â—â—e deliuerances of S. Paule be examples â—or our comfort where he was in great pearil and ieoperdie of his owne life yet was God alwaies to the great comfort of all that heare of it most ready to comfort and succour him and gloriously deliuered him out of all his troubles so that no manne that inuaded him could doe him any harme and in the ende he was compelled to saye I haue finished my course Actes 18. â— Tim. 4. Phil. 1. the time of my departing is at hand I long to be loosed and to be with Christ which is best of all most heartely desiring death These things be written for our learning and comforte and be to vs a sure obligation Rom. 15. that if we submit our selues to God his holy word no man shal be able to hurt vs and that he will deliuer vs from all troubles yea from death also vntil such time as we couet and desire to die Let vs therefore runne with patience vnto the battaile that is set before vs Heb. 12. Persecution foloweth Christian godlines 2. Tim. 3. and looke vnto Iesus the Captaine and finisher of our faith and after his example for the rewardes sake that is set out vnto vs patiently beare the crosse and despise the shame For all that will liue godly in Christ Iesu shall suffer persecution Christ was no sooner baptised and declared to the world to be the sonne of God Math. 3.4 Where Christ is Sathan there is alwayes ready Ephe. 6. but Sathan was by and by ready to tempte hym which thing we must looke for also yea the more we shall encrease in faith and vertuous liuing the more strongly will Sathan assault vs whom we must learne after the example of Christ to fight againste and ouercome with the holy and sacred Scriptures and worde of God which are our heauenly armour and sword of the spirite And let the fasting of Christ while hee was tempted in the wildernes be vnto vs an example of sober liuing not for the space of 40. daies as the Papists doe fondly fansie of their owne braines but as long as wee are in the wildernesse of this wretched life assaulted of Sathan Math. 4. The fast of Christ is to vs Example of sober liuing 1. Pet. 5. who like a roaring Lyon walketh about and ceaseth not seeking our vtter destruction Neither can the seruaunts of God at any time come stand before God that is leade a godly life and walke innocently before God But Sathan commeth also among them that is he daily accuseth finedeth fault vexeth Iob. 1.2 When the seruantes of God stand before him Sathan commeth also Math. 8. persecuteth and troubleth the godly for it is the nature and propertie of the deuill alwayes to hurt and do mischiefe vnlesse he be forbidden of God for vnlesse God do permit him he can do nothing at all not so much as enter into a filthy hogge but we are more of price then many hogs before God if we cleaue vnto his sonne by faith Let vs therefore knowing Sathans deceits and rancor walke the more warely and take vnto vs the shield of faith Ephe. 6. The shield of fayth The helmet of saluation The sword of the spirite wherewith we may be able to quench and ouercome all the fiery and deadly dartes of the wicked Let vs take to vs the helmet of saluation sworde of the spirit which is the word of God and learne to vse the same according to the example of oure graunde Captayne Christ. Let vs fast and pray continually For this frantike kinde of deuils goeth not out otherwise as Christ doeth teach vs but by faithfull praier and fasting whiche is true abstinence and sobernesse of liuing Math. 4. Math. 17. if we vse the same according to the doctrin of the gospell and worde of God Fasting is acceptable to God if it be done without hypocrisie that is to say â—f we vse it to this entent that thereby this mortall body and disobedient carcase maye be â—amed and brought vnder the subiection of the spirite Prayer and fasting True fast what it is How to fast without hipocrisie Abuse of fasting among Christians Esay 58. and againe if we fast to this intent that we maye spare wherewyth to helpe and succour our poore needie brethren This fast do the true Christians vse all the dayes of their life although among the common sort of people remaineth yet still that superstitious kinde of fasting which God so earnestly reprooueth by his Prophet Esay For as for true chastening of the body and abstaining from vice with shewing mercye towardes our needy neighbours we wil neither vnderstand nor heare of but still thinke with the Iewes that we doe God a great pleasure when we fast and that we then fast The Iewish maner of fasting reproued The Christians in superstitious fasting exceede the Iewes Mercy to the poore when we abstaine from one thing and fil our bellies with an other And verely in this poynt doth our superstition much excede the superstitioÌ„ of the Iewes for we neuer reade that they euer tooke it for a fast to abstaine from flesh and to eate either fish or white meat as they call it To fasting and praier must be ioyned almes and mercye towardes the poore and needie and that our almes may be acceptable vnto God three things are chiefly required First that we geue with a chearefull and ioyfull heart For the Lord loueth a chearefull geuer Secondly
if it were to do againe W. Flower intending at Paules to haue done the lyke whether I coulde doe it againe or no for I was vp verye early at Paules church so called vpon Christes day in the morning to haue done it in my ielousie but when I came in place I was no more able to doe it then nowe to vndoe that is don and yet now being compelled by the spirit not onely to come ouer the water and to enter the churche but being in minde fully content to die for the Lord gaue ouer my flesh willingly without all feare I praise God Wherfore I can not learne you to doe the like Firste because I knowe not what is in you Secondly because the rules of the Gospell commaundeth vs to suffer wyth pacience all wrongs iniuries yet neuerthelesse if he make you worthy y t hath made me zealous ye shall not be letted iudged nor condemned for he doth in his people hys vnspeakable workes in all ages which no man can coÌ„prehend I humbly beseech you to iudge the best of the spirit and coÌ„demne not Gods doings for I can not expresse wyth my mouthe the great mercies y t God hath shewed on me in thys thing which I repent not Smith Are ye not assured to haue death ministred vnto you for the same act committed and euen with extremitie Flo. I did before the deede committed adiudge my bodye to dye for the same W. Flower prepared himselfe to death before the fact committed whereuppon I caryed aboute mee in wryting mine opinion of God and the holy Scriptures that if it had pleased God to haue geueÌ„ them leaue to haue killed my body in the church they might in the sayde wryting haue seene my hope which I praise God is layde vp safe within my brest notwithstanding any death that may be ministred vnto my body in thys worlde being ascertained of euerlasting life throughe Iesus Christe our Lorde and being most heartily sorie for al mine offences committed in this flesh and trusting shortly through hys mercye to cease from the same Smith It is no neede to examine or commune with you of the hope that yee haue any further for I perceiue God be praised ye are in good estate therefore I beseeche God for his mercies spreade his wings ouer you y t as for his loue you haue ben zelous euen to the losse of this life so he may geue you his holy spirite to conduct you out of thys death into a better life which I thinke wil be shortly Flo. I hunger for the same deare frend being fully ascertained that they can kill but the bodye which I am assured shall receiue life againe euerlasting and see no more death entirely desiring you and all that feare the Lorde to praye wyth me to almightye God to performe the same in mee shortly And thus Robert Smith departed leauing him in the dungeon and went againe to hys warde And thys gentle Reader is the truthe as neare as the saide Smyth coulde reporte it And thus muche concerninge the talke betweene hym and Robert Smith in Newgate concerning hys facte in striking the Priest Nowe to returne againe to the matter of his examination where we leaft we shewed before how thys William Flower after hys striking the Prieste firste was layde in the Gatehouse then being examined before Boner had articles ministred against him the copy wherof heere followeth Articles obiected and ministred by Boner against William Branch alias Flower late of Lambeth in the Countie of Surrie Articles obiected agaynst W. Flower by B. Boner FIrst that thou being of lawful age and discretion at the least of 17. yeare old wast professed a Monke in the late Abbey of Ely wherin after thy profession thou remainedst vntill the age of 21. yeares vsing all the meane tyme the habit and religion of the same house and wast reputed and taken notoriously for such a person In the latter dayes certayne shall depart froÌ„ the â—ayth forbidding mariage and eating of meates 1. Tim. 4. Item that after the premisses thou wast ordered and made prieste according to the laudable custome of the Catholike Church and afterward thou didst execute and minister as a priest and was commonly reputed named and taken for a priest Item that after the premisses thou forgetting God thy conscience honestie and the laudable order of the Catholike church diddest contrary to thy profession and vow take as vnto thy wife one woman commonly called Alice Pulton in the parish churche of Tewkesbury in the Dioces of Gloucester with whom thou haddest mutuall cohabitation and carnall copulation as man and wife and begatest of her two children Item that thou being a religious man and a Priest diddest contrary to the order of the ecclesiastical lawes A great heresie take vpon thee to practise in diuers places within the dioces of London Phisicke and Surgerie when thou wast not admitted expert nor learned Item that vpon Easter day last past that is to witte the 14. day of thys present moneth of Aprill within the parish Church of S. Margarets at Westminster wythin the Countie of Middlesex and Diocesse of London thou dydst maliciously outragiously and violently pul out thy weapon that is to wit thy Woodknife or hanger And wheras the priest and minister there called sir Iohn Cheltam was executing his cure and charge especially in doing hys seruice and ministring the sacrameÌ„t of the aultar to the communicants then didst thou wickedly abhominably smite with thy said weapon the said priest first vpoÌ„ the head very sore afterwards vpon his hands or other parts of his b dy drawing bloud abundantly vpon him the sayd priest then holding the sayd sacrameÌ„t in his hand and geuing no occasion why thou shouldest so hurte him the people greeuously being offended therwith and the said church polluted thereby so that the inhabitantes were compelled to repaire to an other Churche to communicate and to receyue the sayde sacrament Item that by reason of the premisses thou wast and art by the ecclesiastical lawes of the churche amongst other penalties excommunicate and accursed ipso facto and not to be companied withal neither in church nor otherwhere but in speciall cases Item that thou concerning the veritye of Christes naturall body and bloude in the sacrament of the aultar haste ben by the space of these yeares 20.19.18.17.16.15.14.13.12.11.10.9.8.7.6.5.4.3.2 and 1. or any one of them and yet art at this present of the opinion that is to say that in the sayd sacrament of the aultare His fayth in the Sacrament after the wordes of consecration there is not really truely and in very dede contained vnder the formes of bread the very true and naturall body of our sauiour Iesus Christ. Item that thou for the hatred and disdaine that thou hadst didst beare against the said sacrament and the vertue thereof and against the said priest ministring the same as before did smite wound and hurte him in maner
Newgate one Beard a Promooter came to him two or thre dais before he was burned and said vnto him Sir A 〈…〉 take â—â—â—tweenâ— Cardâ—â—â—â—â— and 〈…〉 I am sent vnto you by the Counsaile to knowe whether ye will recant or no Cardmaker From which Counsaile are ye come I thinke ye are not come nor yet sent from the Queenes counsaile but rather from the commissioners vnto whoÌ„ as I suppose ye belong And where as ye would know whether I wil recant or no thus I pray you report of me to those whom ye said sent you I know you are a Tailor by your occupation and haue endeuoured your selfe to be a cunning workeman and therby to get your liuing so I haue bene a preacher these xx yeres and euer since that God by his great mercy hath opened myne eyes to see hys eternal truth I haue by his grace endeuoured my selfe to call vpoÌ„ him to geue me the true vnderstanding of his holy word and I thanke hym for his great mercy I hope I haue discharged my conscience in the settyng forth of the same to that little talent that I haue receiued Beard Yea sir but what say you to the blessed Sacrament of the aultar Card. I say and marke it well that Christ the nyght before hys bitter passion ordeyned the holy and blessed Communion hath geuen commandement that his death should be preached before the receiuyng therof in the remeÌ„brance of his body broken and his precious bloud shed for the forgeuenes of our sinnes to as many as faithfully beleeue and trust in hym And furthermore The 〈◊〉 〈◊〉 of M. 〈…〉 sacramâ—â—â— to conclude the matter briefly wyth hym he asked of him whether the Sacrament he spake of had a beginnyng or no Whereunto when he had graunted and affirmed the same to be then maister Cardmaker againe thus inferred thereupon If the Sacrament said he as you confesse haue a beginning and an ending then it cannot bee God for God hath no beginnyng nor endyng and so willyng hym well to note the same he departed from hym Iune An. 1555. The 5. day M. Secretary Bourne the M. of the Roles Sir Frances Englefield Sir Richard Read and Doctor Hughes anchorising them or two or three of them at the least to proceed to further examination of Benger Cary D. and Field vppon such poynts as they shall gather out of their former confessions touchyng their lewd vayne practises of calculing or coniuryng presently sent vnto theÌ„ with the sayd letters The 7. day there was another letter to sir Iohn Tregonwel willing hym to ioyne in commission with the said L. North and others abouenamed about the examination of the said parties others for coniuring witchcraft And the 29. of August Cary and D. were set at liberty vpon bands for their good abearyng vntil Christmas after The 12. day a letter was sent to the L. Treasurer to cause Writs to be made to the Shirife of Sussex for y e burnyng and executing of Dirike a Brewer at Lewes and other two the one at Stainings the other at Chichester The 23. of Iune a letter was sent to Boner to examine a report geuen to the counsail of 4. parishes within y e Soken of Essex that should still vse the English seruice and to punish the offenders if any such be ¶ The story of Iohn Ardeley and Iohn Symson of the Parish of Wigborow the great in Essex The story of â—â—hn Simâ—â—â— Iohn â—rdeley 〈◊〉 WIth Mayster Cardmaker and Iohn Warne vpon the same day in the same company for the same cause was also coÌ„demned Iohn Ardeley and Iohn Symson which was the 25. day of Maye But before we come to the story of them first here is to be noted the copy of the King and Queenes letter directed froÌ„ the Court the same day and sent by a Poste early in the morning to the bishop in tenor and forme as foloweth ¶ To the right reuerend Father in God our right trusty and welbeloued the Bishop of London The king Queenes 〈◊〉 to B. 〈◊〉 RIght reuerend father in God right trusty and welbeloued we greet you well And where of late we addressed our letters to the Iustices of peace within euerye of the Countyes of this our Realme wherby amongest other instructions geuen them for the good order and quiet gouernement of the Country about them they are willed to haue a speciall regard vnto such disordred persons as forgetting theyr duetyes towardes God and vs do leane to any erroneous and hereticall opinions refusing to shew them selues conformable to the Catholick ReligioÌ„ of Christes church wherein if they cannot by good admonitions and fayre meanes reforme them they are willed to deliuer them to the Ordinarye to be by him charitably trauelled withall and remoued if it may be from their noughty opinions or els if they coÌ„tinue obstinate to be ordered according to the lawes prouided in that behalfe vnderstanding nowe to our no little maruell that diuers of the sayd disordered persons being by the Iustices of peace for theyr contempt and obstinacy brought to the Ordinaryes to be vsed as is aforesayd are either refused to be receiued at theyr hands or if they be receiued are neither so trauelled with as christian charity requireth nor yet proceeded withall according to the order of Iustice but are suffered to continue in theyr errors to the dishonor of almighty God and daungerous exemple of others like as we finde this matter very straunge so haue thought conuenieÌ„t both to signify our knowledge therwith also to admonish you to haue in this behalfe such regard hencefoorth to the office of a good pastor and Bishop as wheÌ„ any such offenders shal be by the sayd Officers or Iustices of peace brought vnto you Q. Mary stirreth Boner to â—hedde innocent bloud you to vse your good wisedom discretioÌ„ in procuring to remoue theÌ„ froÌ„ theyr errours if it may be or els in proceeding agaynst them if they shall coÌ„tinue obstinate according to the order of the lawes so as through your good furtherance both Gods glory may bee better aduaunced and the common wealth more quietly gouerned Yeuen vnder our signet at our honour of Hampton Courte the 24. of May the 1. and 2. yeares of our reignes This letter thus comming from the Court to the Bishop made him the more earnest and hasty to the condemnation as well of others as of these men of whom now we haue presently to entreat of Iohn Symson I meane and Iohn Ardeley Whyche both beyng of one countrey and of one Towne together and of one trade that is being both husbandmen in the town of Wigborow in Essex Iohn Ardeley Iohn Simson both husbandmen 〈◊〉 the towne of Wigboâ—ough and also almost both of one age sane that Symson was of the age of 34. the other of 30. were brought vp both together by the vnder Shyriffe of Essex to Boner Bishop of London vpoÌ„ the
as ye haue ministred vnto the Saintes so shall ye receiue y e reward which I am fully persuaded assured shal be plenteously poured vppon you all for y e great goodnes shewed vnto the seruants of the liuing God And I most hartely beseeche almighty God to poure forth a plenteous reward vpon you for y e same that he wil assist you wyth his holy spirite in al your doings that ye may growe as you haue begon vnto such a perfection as may be to gods honour your owne saluation and the strengthning of the weake members of christ Gods elect alwayes beare the sclaunder in this worlde For though the world rage and blaspheme the elect of God ye knowe that it did so vnto Christ his Apostles and to all that were in the primitiue Church and shal be vnto the worldes end Therefore beleue in the light while ye haue it least it be taken away from you If you shall seeme to neglect the great mercy of God that hath bene opened vnto you and your harts coÌ„sented vnto it y t it is the very and onely truth pronouÌ„ced by Gods onely sonne Iesus Christ by the good will of our heauenly father Therfore I say in the bowels of my Lord Iesus Christ sticke fast vnto it let it neuer departe out of your harts and couersation that you with vs and we with you at the great day being one flocke as we haue one shepheard may rise to the life immortall through Iesus Christ our onely Sauiour Amen ¶ Yours in him that liueth for euer Thomas Haukes Here followeth an other letter of Tho. Haukes sent to his wife after his condemnation being prisoner in Newgate the copy wherof is this ¶ The copy of Thomas Haukes letter to his wife GRace be with you and peace from God the father A letter of Tho. Haukâ—â— vnto his wyfe and from our Lord Iesus Christ which gaue himselfe for our sinnes to deliuer vs from this present euill worlde through the good will of God our father to whoÌ„ be praise for euer and euer Amen My deare Yokefellow in the Lord for as much as the Lord hath not onely called me to worke in his vineyarde but hath also fulfilled his good worke in me I trust to his glory to the comfort of al those y t looke for his comming I thought it my duety deare yokefellowe to write vnto you some lessons out of Gods booke and if you will direct your selfe therafter doubt not of it but God who refuseth none that will come to him with theyr whole hart will assist you with his holy spirit and direct you in al his wayes to his honour and glory who grauÌ„t it for his mercies sake Amen First I exhort you to feare God Lessons 〈◊〉 instruction to his wyâ—â— to serue and honor his holye name loue hym with all your hart soule and minde to beleue faithfully al his promises to lay sure hold vpon them that in al your troubles what so euer they are ye may runne straight to the great mercye of God and hee will bring you forth of them keepe you within hys wings then shall ye be sure that neither deuill flesh nor hell shall be able to hurt you But take heede If ye wil not keepe his holy preceptes and lawes and to the vttermost of your power cal for the help of God to walke in the same but will leaue them and runne to all abhominations with the wicked world doe as they do then be sure to haue your part with the wicked world in the burning lake that neuer shall bee quenched He exhorteth her to beware of Idolatry Therefore beware of Idolatrye whiche doth most of all stincke before the face of almighty God and was of al good men most detested from the beginning of the worlde For the which what kingdomes nations and realmes God hath punished with most terrible plagues w t fire Idolatry punished 〈◊〉 God brymstone hunger sword and pestilence c. to the vtter subuersion of them it is manifestly to be seene through the whole Byble Yea his owne peculiar people whome he had done so muche for when they fell from him and went serued other Gods contrary to his commaundement he vtterly destroyed and rooted them out from of the earth and as many as dyed in that damnable state not repenting their abhominable euill he threw them into y e pit of hell Again how he hath preserued those that abhorre superstition and Idolatry and that haue onely taken hold vpon God with their whole hart to serue him to loue him to feare him c. it is most manifestly to be seene euen froÌ„ the beginning out of what great daungers he hath euer deliuered them yea wheÌ„ al hope of deliueraÌ„ce was past as touchyng their expectation euen then in y e sight of all his enemies would he work his godly will and purpose to the vtter amazing and destructioÌ„ of all those that were his manifest enemies Further I exhort you in the bowels of Christ Exhortaâ—â—â—â— to prayer that you will exercise and be steadfast in prayer for prayer is y e onely meane to pearce the heauens to obtayne at the hand of God what soeuer we desire so y t it be asked in fayth Oh what notable thinges do we read in Scriptures that hath bene obtayned through feruent praier Praying to God not to creature We are commaunded to call vpon him for helpe ayde and succour in necessities troubles he hath promised to help vs. Again they that will not cal vpon him with thesr whole hart but vpon other dead creatures in whoÌ„ there is no help for there was none found worthy to open the booke but onely the Lambe Christ whiche was killed for our sinnes I saye who that wil refuse his help must euen by y e terrible iudgment of God come vtterly to confusion as it hath and is dayly manifest to be seene And whatsoeuer you desire of God in your prayer aske it for Iesus Christes sake To continue in prayer 〈◊〉 to pray in the name onely of Christ. for whom in whoÌ„ God hath promised to geue vs all things necessary And though that which ye aske come not by and by at y e first and second calling yet continue still knocking and hee will at the length open his trasures of mercye so that ye shal be sure to obtaine for he hath so promised if ye continue in faith hoping surely in him These former lessons w t all such instructioÌ„s as I haue told you by mouth I do wish that ye would most earnestly learne and then I doubt not but God who is the geuer of all grace wyll assist you in all your doings that ye may be found worthy of his kingdome which is prepared through Christ. 〈◊〉 for his 〈…〉 meaneth â— Clement 〈◊〉 who 〈…〉 his child Further where it hath pleased God to send vs childreÌ„ my desire is that they may
substaunce of bread and wine and is receiued of the wicked The 〈◊〉 of his coâ—â—demnaâ—ioâ— declared yea of dogges mise Also I am excommunicated and counted as a dead menber of Christes Church as a rotten braunche and therefore shall be cast into the fire Therefore ye ought hartily to reioyce with me and to geue thankes for me that God the eternall father hath vouched safe our mother to bring vp any childe in whom it would please him to magnifie his holy name as hee doth A great mercy of God to turne the death of â— saintes 〈◊〉 deseruâ—â— to serue a confirmâ—â—tion of his owne glorâ— and I hope for his mercye and truthes sake will do in me and by me Oh what such benefite vppon earth can it be as that that which deserued deathe by reason of my sinnes should be deliuered to a demonstration a testification and confirmation of Gods veritie and trueth Thou my mother the Vniuersitie hast not onely had the truth of gods word playnely manifested vnto thee by reading disputinge and preaching publickely and priuately but now to make thee altogether excuselesse and as it were almost to sinne agaynst the holy Ghost if thou put to thy helpyng hand with the romysh route to suppresse the veritie and set out the contrary thou hast my lyfe and bloud as a zeale to confirme thee if thou wilt be confirmed or els to confound thee and beare witnes agaynst thee if thou wilt take part with the prelates and Clergye Cantabriâ—â—ense◠〈…〉 moniti which nowe fill vp the measure of their fathers which slew the Prophetes and Apostles that all righteous bloud from Abell to Bradforde sued vpon the earth may be required at theyr handes Of this therefore I thought good before my death as tyme and libertie woulde suffer me for loue and duetye I beare vnto thee to admonishe thee good mother and my sister the Towne that you would call to minde from whence you are fallen and study to do the first workes You know if you wil these matters of the Read before the letter Cambridâ—â— to K. Henâ—â— 8. pag. 1104. Romish supremacy and the Antichristian transubstantiation whâ—â—â—by Christes supper is ouerthrowne his priesthoode euacuatâ— his sacrifice frustrate the ministery of his word vnplaced repentaunce repelled fayth faynted godlines extinguished the Masse mayntayned idolatry supported and all impietie cherished you know I say if you will that these opinions are not onely besides Gods word but euen directly agaynst it and therfore to take part with them is to take part agaynst God agaynst whome you cannot preuayle Therefore for the tender mercy of Christ in his bowels and bloud I beseeche you to take Christes collyrium and eye salue to annoynt your eyes that you may see what you doe and haue done in admitting as I heare you haue admitted yea alas authorised and by consent confirmed the Romish rotten rags whiche once you vtterly expelled Oh be not canis reuersus ad vomitum be not * The 〈◊〉 returned to his owne â—omitte Sus lota reuersa ad volutabrum coeni Beware least Satan enter in with seuen other spirites and then postrema shal be worse then the first It had bene better yee had neuer knowne the truth then after knowledge to runne from it Ah woe to this world and the thinges therein * The soâ—â— that was washed returned to 〈…〉 in the â—ite 2. Pet. 1. which hath nowe so wrought with you Oh that euer this dirt of the deuill shoulde daube vpp the eye of the Realme For thou oh mother art as it were the eye of the Realme If thou be light and geue shyne all the body shall fare the better But if thou the light be darcknes alas how great will the darckenes be What is man whose breath is in his nostrels that thou shouldest thus be afrayde of him Oh what is honour and life here Bubbles What is glorye in this worlde but shame Why art thou afrayde to carrye Christes Crosse Wilt thou come into hys kingdome and not drynke of his cup Doest thou not know Rome to be BabiloÌ„ The glory of this world is a vaine thing Babylon hath Iuda in captiuity doest thou not know that as the olde Babilon had the children of Iuda in captiuitie so hath this Rome the true Iuda that is the confessours of Christ Doest thou not know that as destruction happened vnto it so shall it do vnto this And trowest thou that God will not deliuer his people now when the time is come as hee did theâ— Hath not God commaunded hys people to come out from her and wilt thou geue ensample to the whole Realme to runne vnto her Hast thou forgotten the woe that Christ threatneh to offence geuers Wilt thou not remember that it were better that a Mylstone were hanged about thy necke and thou throwe into the sea then that thou shouldest offend the little ones And alas how hast thou offended yea and howe doest thou still offend The church â—â—ndeth 〈◊〉 in the outward shew Wilt thou consider thinges according to the outward shew Was not the Synagogue more seemely and like to be the true Church then the simple flocke of Christes Disciples Hath not the whore of Babilon more costly aray and rich apparell externally to set forth her selfe then the homely housewyfe of Christ Where is the beautie of the kinges daughter the Churche of Christ without or within Doth not Dauid saye wythin Oh remeÌ„ber that as they are happy which are not offended at christ so are they happy whiche are not offended at hys poore church Can the Pope and his prelates meane honestly whiche make so much of the wife and so little of the husband The Churche they magnifie but Christ they contemne If this Church were an honest woman that is Christes wife except they woulde make much of her husband Christ and his worde shee woulde not be made much of them When Christ and hys Apostles were vppon earth who was more like to be the true Church they or the Prelates Byshops Synagogue If a man should haue followed custome vnitie antiquitie or the more part shoulde not Christ and his companye haue bene cast out of the dores Therfore bade Christ Search the scriptures And good mother shall the seruaunt be aboue his master shall we looke for other entertaynment at the handes of the world then Christ and his deare Disciples found who was taken in Noes tyme for the Church Poore Noe and his familie or others Who was taken for Gods Churche in Sodom Lot or others And doth not Christ say As it was than so shall it goe now towardes the comming of the sonne of man What meaneth Christ when he sayth Iniquitie shall haue the vpper hand doth not he tell that charitie shall waxe colde And who seeth not a wonderfull great lacke of charitie in those whiche woulde nowe be taken for Christes Church All that feare GOD in thys Realme truely can
of armes for we are not so able to withstand hym muche lesse to preuayle agaynst him but to beseeche hym to mercifull vnto vs and according to his wonted mercye to deale wyth vs. Rising with Dauid Let vs arise with Dauid and saye Ne intres in iudicium cum seruo tuo c. i. Enter not into iudgement O Lorde with thy seruaunt for in thy sight no fleshe liuyng shal be iustified Let vs send Embassadours with the Senturion Suing with the Centurion and saye Lorde we are not worthye to come our selues vnto thee speake the word and we shall haue peace Let vs penitently with the Publicane loke downe on the earth Repenting with the Publican knocke our hard hartes to burst them and crye out Oh GOD be mercifull vnto vs wretched sinners Let vs with the lost Sonne returne and saye O Father we haue sinned agaynst heauen and earth Returâ— with thâ— lost 〈◊〉 and before thee we are vnworthy to be called thy children Let vs I say do on this sorte y t is hartily repent vs of our former euill lyfe vnthankfull gospelling past conuert and turne to God w t our whole hartes hoping in his great mercy thorough Christ and hartily calling vppon his holy name and then vndoubtedly we shall finde and feele otherwyse then yet we feele both inwardly and outwardly Inwardly we shall feele peace of conscience betweene God and vs whiche peace passeth all vnderstanding and outwardlye we shall feele muche mittigation of these miseries if not an vtter taking them away Therefore my dearely beloued in the Lorde I youre poorest brother now departing to the Lord Bradfoâ—â— vltimuâ— vale for my vale in aeternum for this present lyfe praye you beseeche you and euen from the verye bottome of my harte for all the mercies of God in Christ shewed vnto you most earnestly begge and craue of you out of prison as often out of your Pulpies I haue done that you wil repent you leaue your wicked and euill life be sorye for your offences and turne to the Lorde whose armes are wide open to receaue and embrace you whose stretched out hande to strike to death stayeth that he may shew mercy vpon you For he is the Lord of mercy and God of all comforte hee will not the death of a sinner but rather that yee shoulde returne conuert and amend He hath no pleasure in the destruction of men The day 〈◊〉 Gods 〈◊〉 at hand his long sufferyng draweth to repentaunce before the tyme of vengeance and the day of wrath which is at hand doth come Now is the axe layd to the roote of the tree vtterly to destroy the impenitente Wanton Gospell Proud Pâ—â—â—testantes False Câ—â—â—â—stians Nowe is the fire gone out before the face of the Lorde and who is able to quenche it Oh therefore repent you repent you It is enough to haue liued as we haue done It is inough to haue pleased the wanton Gospellers the proude Protestantes Hypocriticall and false Chrystians as alas wee haue done Now the Lorde speaketh to vs in mercy and grace Oh turne before hee speaketh in wrathe Yet is there mercye with the Lorde and plenteous redemption yet hee hath not forgotten to shewe mercye to them that call vppon him Oh then call vpon him while he may be found For hee is riche in mercy and plentifull to all them that call vpon hym So that hee that calleth on the name of the Lorde shal be saued If your sinnes be as redde as scarlet the Lord sayeth he will make them as white as snow He hath sworne and neuer will repent hym thereof that he will neuer remember our iniquities but as hee is good faithfull and true so will he be our God and wee shall be his people his law will he write in our hartes engraffe in our myndes and neuer will he haue in mynde our vnrighteousnesse Therefore my deare heartes in the Lorde turne you turne you to y e Lord your Father to the Lord your Sauiour to the Lord your comforter Oh why doe you stoppe your eares and harden your harts â—o day Bradford propheâ—â— of these plagues 〈◊〉 wheÌ„ you heare hys voyce by me your poorest brotâ—â—â— Oh forget not how that the Lord hath shewed hymselâ—â— true and me hys true preacher by bringyng to passe thâ—â—lagues which at my mouth you ofte heard before they came to passe specially when I entreated of Noes floud and when I preached of the 22. chapter of Saint Mathews Gospell on S. Steuens day the last tyme that I was with you And nowe by me the Lord sendeth you worde deare countrey men that if you will go on forwards in your impenitency carnalitie hypocrisie idolatry couetousnesse swearing gluttony dronkennesse whoredome c. Wherewith alas alas our countrey floweth if I say you will not turne and leaue of seyng me now burned amongst you to assure you on all sides how God seeketh you Destructâ—â—â— threatnâ—â— them 〈◊〉 repent and is sory to doe you hurt to plague you to destroy you to take vengeance vpon you oh your bloud wil be vpon your owne heades you haue bene warned and warned againe by me in preaching by me in burning As I sayd therefore I say agayne my deare harts and dearlings in the Lord turne you turne you repent you repent you cease from doyng euill study to do well Preceptes of lyfe away with idolatry flye the Romish God and seruice leaue of from swearing cut of carnalitie abandon auarice driue away dronkennesse flie from fornication and flattery murther and malice destroy deceiptfulnesse and cast away all the works of darkenes Put on pitie and godlines serue God after his word and not after custome vse your tongs to glorifie God by prayer thankesgeuing and confession of his truth c. be spirituall and by the spirit mortifie carnall affections be sober holy true louyng gentle mercyfull and then shall the Lordes wrath cease not for this our doyngs sake but for his mercies sake Goe to therefore good country men take this counsell of the Lorde by mee nowe sente vnto you as the Lordes counsell and not as mine that in the daye of iudgement I maye reioyce wyth you and for you the which thing I hartely desire and not to be a witnes agaynst you My bloud will crye for vengeaunce as agaynst the Papistes Gods enemies whome I beseech God if it be his will hartely to forgeue yea euen them which put me to death and are the causers therof for they know not what they do so will my bloud cry for vengeaunce agaynst you my dearely beloued in the Lord if ye repent not Bradfordes 〈◊〉 will agaynst 〈…〉 amend not and turne vnto the Lord. Turne vnto the Lord yet once more I hartely besech thee thou Manchester thou Ashton vnderline thou Bolton Bury Wigme Lierpoole Mottrine Stepport Winsley Eccles Priestwich Middleton Radcliefe and thou City of Westchester where I haue truely taught and
preached the worde of GOD. Turne I saye vnto you all and to all the inhabitours there aboutes vnto the Lord our God and hee will turne vnto you he will saye vnto his Aungell It is enough put vppe the sworde The whiche thyng that he will doe I humblye beseeche his goodnesse for the precious bloudes sake of hys deare Sonne our Sauiour Iesus Christ. Ah good brethren take in good parte these my last wordes vnto euery one of you Pardon me myne offences and negligences in behauiour amongest you The Lorde of mercye pardon vs all our offences for our Sauiour Iesus Christes sake Amen Out of Prison readye to come to you the eleuenth of February Ann. 1555. ¶ To the Towne of Walden 〈…〉 of M. Bradford to 〈◊〉 towne 〈◊〉 Walden TO the faythfull and such as professe the true doctrine of our Sauiour Iesus Christ dwelling at Walden and thereaboutes Iohn Bradford a most vnworthy seruaunt of the Lorde nowe in bandes and condemned for the same true doctrine wysheth grace mercy and peace with the encrease of all godlynesse in knowledge and liuing from GOD the Father of all comforte through the desertes of our alone and full redeemer Iesus Christ by the mighty working of the most holy spirit the comforter for euer Amen When I remember how that by the prouidence and grace of God I haue bene a man by whome it hath pleased him through my ministery to call you to repentaunce and amendment of life something effectually as it seemed and to sowe amongest you his true doctrine and religion least that by my affliction stormes now arisen to trye the faythfull and to conforme them lyke to the Image of the sonne of GOD into whose companye wee are called you might be faint harted I could not but out of prison secretly for my keepers may not know that I haue penne ynke write vnto you a signification of the desire I haue that you should not only be more coÌ„firmed in the doctrine I haue taught amongest you which I take on my death as I shall answere at the day of dome I am perswaded to be Gods assured infallible and playne trueth 〈…〉 answeâ—â— with 〈◊〉 bloud 〈◊〉 his docâ—â—â—ne but also should after your vocation auow the same by confession profession and liuing I haue not taught you my dearely beloued in the Lord fables tales or vntruthe but I haue taught you the verity as now by my bloud gladlye praysed bee God therfore I do seale the same In deed to confesse the truth vnto you and to all the Churche of Christ I doe not thinke of my selfe but that I haue moste iustly deserued not onely this kinde but also all kindes of death and that eternally â— Bradford 〈…〉 his 〈◊〉 lyfe for myne hypocrisy vayneglory vncleannesse selfe loue couetousnesse idlenesse vnthankefulnesse and carnall professing of Gods holy Gospell liuing therein not so purely louyngly and paynefully as I should haue done The Lord of mercy for the bloud sake of Christ pardon me as I hope yea I certainely beleue he hath done for his holy names sake thorowe Christe But my dâ—arely beloued you and all the whole world may see and easely perceiue that the Prelates persecute in me an other thing then mine iniquities euen Christ himselfe Christes verity and trueth because I canne not dare not nor wyll not confesse Transubstantiation and howe that wicked menne ye Mise and Dogges eating the Sacrament which they terme of the aultar thereby ouerthrowing Christes holy Supper vtterly do eate Christes naturall and reall body borne of the virgine Mary To beleue and confesse as Gods worde teacheth the primatiue Church beleued and all the Catholicke and good holy Fathers taught fiue hundreth yeares at the least after Christ that in the Supper of the Lord which the Masse ouerthroweth as it doth Christes Priesthoode sacrifice death and passion the ministerye of his word true â—ayth repentance and all godlines whole Christ God and man is present by grace to the fayth of the receiuers but not of the standers by and lookers on as bread and wyne is to theyr sences will not serue and therefore I am condemned shall be burned out of hand as an hereticke Wherefore I hartelye thanke my Lord God that will and doth vouch me worthy to be an instrument in whome he himselfe doeth suffer For you see my affliction and death is not simply M. Bradford persecuted for confessing the truth because I haue deserued no lesse but muche more at his handes and iustice but rather because I confesse his verity and trueth and am not affrayd through his gift that to do that you also might be confirmed in his truth Therefore my dearely beloued I hartely do pray you and so many as vnfaynedly loue mee in God to geue with mee and for mee most harty thankes to our heauenly Father through our sweete Sauiour Iesus Christ for this his exceeding great mercy towardes me and you also that your fayth wauer not from the doctrine I haue taught and ye haue receiued For what can you desire more to assure your coÌ„sciences of the verity taught by your preachers then theyr owne liues Goe to therefore my deare hartes in the Lord wauer not in Christes religion truely taught you and set forth in king Edwardes dayes Neuer shall the enemies be able to burne it to prison it and keepe it in bondes Vs they may prison Gods truth can neuer be kepte vnder by the aduersaryes they may bynde and burne as they doe and will doe so long as shall please the Lord but our cause religion and doctrine which we confesse they shall neuer be able to vanquish and put away Theyr Idolatry and Popish religion shall neuer bee builte in the consciences of menne that loue Gods trueth As for those that loue not Gods truth that haue no pleasure to walke in the wayes of the Lord in those I say the Deuill shall preuayle For God will geue them strong illusion to beleue lyes Therefore deare brethren and sisters in the Lord I humbly beseech you and pray you in the bowelles and bloud of our Lord and Sauiour Iesuâ— Christ He exhorteth them to loue Gods truth and to liue therafter now goyng to the death for the testimony of Iesus as ofteÌ„times I haue done before this present out of your Pulpitte that you woulde loue the Lordes trueth loue I saye to loue it and frame your liues thereafter Alas you know the cause of all these plagues fallen vp vs and of the successe which Gods aduersaryes haue dayly is for our not louing Gods word You knowe how that we were but Gospellers in lippes and not in life We were carnall concupiscentious idle Gods Gospell abused· vnthankfull vncleane couetous arrogant dissemblers crafty subtle malicious false backebiters c. and euen glutted with Gods word yea we lothed it Gods Gospell lothed as did the Israelites the Manna in the wildernes and therefore as to them
if ye loue not Gods Gospell yea if ye loue it not Therefore to conclude repent loue Gods Gospell liue in it all your conuersation so shall Gods name be praysed his plagues be mitigated his people comforted and his enemies ashamed GrauÌ„t all this thou gracious lord god to euery one of vs for thy deare sonnes sake our Sauiour Iesus Christ To whome with thee and the holy Ghost be eternal glory for euer and euer Amen The 12. of February 1555. By the bondman of the Lord and your afflicted poore brother Iohn Bradford * To my louing brethren B. C. c. their Wiues and whole families I. Bradford I Beseech the euerliuing God to graunt you all my good brethren and sisters An other letter of M. Bradford to certayne frendes of his whom for danger of that time he would not name the comfort of the holy spirit and the continuall sense of his mercy in Christ our Lord now and for euer amen The world my brethren semeth to haue the vpper hand iniquity ouerfloweth the trueth and verity seemeth to bee suppressed and they which take parte therewith are vniustly entreated as they which loue the trueth lament to see and heare as they doe The cause of all this is Gods anger and mercy his anger because we haue greuously sinned agaynst him his mercy because he here punisheth vs and as a Father nourtereth vs. Wee haue beene vnthankefull for his word We haue contemned his kyndenesse Gods anger and mercy both together vpon his Church The contempt of God and his Gospell punished Wee haue bene negligent in prayer We haue bene so carnall couetous licencious c. We haue not hastened to heauen warde but rather to hellwarde We were fallen almost into an open contempt of God and all his good ordinaunces so that of his iustice he coulde no longer forbeare but make vs feele his anger as now he hath done in taking his worde and true seruice from vs and permitted Sathan to serue vs with Antichristian religion and that in such sort that if we will not yelde to it and seeme to allow in deede an outwarde facte our bodyes are like to be layed in prison and our goodes geuen we can not tell to whom This should we looke vpon as a signe of Gods anger procured by our sinnes which my good brethren euery of vs should now call to our memories oftentymes so particularly as we can that wee might hartely lament them Exhortâ—â— to repâ—â—â—tance 〈…〉 repent them hate them aske earnestly mercy for them and submit our selues to beare in this liâ—e any kinde of punishment which God will lay vpon vs for them This should we do in consideration of Gods anger in this time Now his mercy in this time of wrath is seene and should be sene in vs my dearely beloued in this that God doth vouchsafe to punish vs in this present life If he should not haue punished vs Gods 〈◊〉 the 〈◊〉 why we punished here do not you thinke that we would haue continued in the euilles we were in Yes verely we woulde haue bene worse and haue gone forwardes in hardenyng our hartes by impenitency and negligence of God true godlines And then if death had come should not we haue perished both soule and body into eternall fire and perdition Alas what misery shoulde we haue fallen into if God shoulde haue suffered vs to haue gone on forwarde in our euils No greater signe of damnatioÌ„ there is then to lie in euill and sinne vnpunished of God as now the Papistes my dearely beloued are cast into Iezabels bed of security which of all plagues is the grieuousest plague that can be They are bastards and not sonnes for they are not vnder Gods rod of correction A great mercy it is therefore that GOD doth punish vs For if he loued vs not he would not punish vs. Iesabeâ— bed of 〈◊〉 Apoc. â— Heb. 1â— 1. Cor. â— 1. Pet. â— The 〈…〉 God 's 〈◊〉 be 〈◊〉 in thâ—â— world Phillip â— Now doth he chastice vs that we shoulde not be damned with the worlde Nowe doeth he nourtour vs because he fauoureth vs. Now may we thinke our selues Gods house and children because he beginneth his chastising at vs Now calleth he vs to remember our sinnes past Wherefore that we might repent and aske mercy And why That he might forgeue vs pardon vs iustifye vs and make vs his children and so begin to make vs here lyke vnto Christ that we might be lyke vnto hym elswhere euen in heauen where already wee are sette by fayth with Christ and at his comming in very deede we shall then most ioyfully enioy when our sinnefull and vile bodyes shall be made like to Christes glorious body accordynge to the power whereby he is able to make all thinges subiect to himselfe Therefore my brethren let vs in respect hereof not lament but land God not to be sory but be mery not weep but reioyce and be gladde that God doth vochsafe to offer vs his Crosse Rom. â— thereby to come to him to endlesse ioyes and comfortes For if we suffer we shall raigne 2. Tim. â— if we confesse him before men he will confesse vs before his father in heauen if we be not ashamed of his Gospell now Math. â—â— he wyll not be ashamed of vs in the last day but will be glorifyed in vs crowning vs with crownes of glorye and endlesse felicitye Math. â— For blessed are they that suffer persecution for righteousnesse sake for theyrs is the kingdome of heauen Be glad sayâ—h Peter for the spirite of God resteth vpon you After that you are a litle afflicted God will comforte 1. 〈…〉 strengthen and confirme you 1. 〈…〉 And therefore my good brethren be not discouraged for Crosse for prison or losse of goodes for confession of Christes Gospell and truth He 〈…〉 to takâ— comforâ— the 〈◊〉 Math. â— whiche ye haue beleued and liuely was taught amongest you in the dayes of our late good Kyng and most holy Prince Kyng Edward This is most certayne if you loose any thing for Christes fake and for contemning the Antichristian seruice set vppe agayne amongst vs as you for your partes euen in prison shall finde Gods great and riche mercy farre passing all worldly wealth so shall your wiues and children in this present life finde and feele Gods prouidence more plentifully then tongue can tell For he will shew mercifull kindenesse on thowsands of them that loue hym Psalm â— The good mannes seed shall not goe a begging his bread You are good men so many as suffer for Christes sake I truste you all my dearelye beloued Gods 〈◊〉 seene 〈◊〉 Crosse. wyll consyder this geare with your selues in the crosse see Gods mercy which is more sweete and to be set by then life it selfe muche more then anye Mucke or Pelfe of this worlde This mercy of God shoulde make you merye and chearefull for the afflictions of
viam tuam spera c. Sperantem in Domino misericordia circundabit i. That which remayneth I commit to my Lord God and I trust in him that he will doe according to this Cast thy care on the Lord. c Cast all your care vpon him c. Reueale vnto the Lord thy way and trust c. Who that trusteth in the Lord mercy shall compasse him about I didde not nor do not knowe but by your Letters quod cras wee shall come coram nobis Mine owne heart stick still to dabitur vobis Fidelis enim est Dominus dabit in tentatione euentum quo possumus sufferre Nouit Dominus pios é tentatione â—ripere c. O vtinam pius ego essem Nouit Dominus in die tribulationis sperantes in se. c. i. It shall be geuen you c. For the Lorde is faythfull He will in tentation make away that ye may be able to beare it The Lord knoweth how to rid out of tentation the godly c. O woulde God I were godly The Lord knoweth howe to deliuer out of tentation suche as trust in him c. I canne noâ— thinke that they will offer any kinde of indifferent or meane conditioÌ„s for if we wil not adorare bestiaÌ„ we neuer shal be deliuered but agaynst theyr will thinke I God our father gracious Lord make perfecte the good he hath begunne in vs. Faciet miâ—â—â—ter charissime frater quem in intimis visceribus habeo ad conuiueÌ„dum commoriendum O si tecum essem Hee will doe it my brother my deare brother whom I haue in my inward bowels to liue and dye with O if I were with you Pray for me mine owne hart roote in the Lord. For euer your owne Iohn Bradford ¶ An other Letter to Mayster Laurence Saunders GOds sweete peace in Christ be with you my good brother in the Lord Iesus and with al your concaptiues Amen I was letted this morning from musing on that whiche I was purposed to haue thought on by reason of you agaynst whome I saw my selfe guilty of negligence euen in this poynt that I would not write I should say that I had not written vnto you as yet therefore out of hande in maner I prepared my selfe to purge my selfe hereof not that I will go about to excuse my faulte for that were more to loade me but by asking both GOD and you pardon to get it no more layed to my charge Now then as I was thus purposing and partly doyng commeth there one with a letter from you for the which as I haue cause to thanke GOD and you howbeit not so that you should thinke I geue not the whole to God so I see my selfe more blame worthy for this long holding my peace Howbeit good brother in this I haue geuen a demonstration to you to behold my negligence in all other thinges and especially in praying for you M. Bradford 〈…〉 and for the Churche of GOD which for my sinnes and hypocrisy hypocrisye in deede euen in this writing GOD deliuer me â—rom it haue deserued to be punished Iust is God for we haue deserued all kindes of plagues at his handes but yet mercifull is he that will on thys wyse chastise vs wyth this world ne cum mundo condemnemur i. That we should not be condemned with the worlde He might otherwyse haue punished vs I meane he might haue for other causes cast vs in prison me especially then for his Gospell and wordes sake Praysed therefore be his name whiche voucheth vs worthye this honour Ah good GOD forgeue vs our sinnes and worke by this thy fatherly correction on vs on me especially affectually to loue thee and thy Christ and with ioyfulnesse vnto the end to carry thy Crosse through thicke and thinne Alwayes set before our eyes not this gallowes on earth if we will sticke to thee but the gallowes in Hell if wee denye thee and swarue from that we haue professed Ah good Brother if I could alwaies haue GOD his Maiestye mercy heauen hell c. before mine eyes then should I obdurare as Paul writeth of Moses Heb. 11. Obdurauit inquit perinde quasi vidisset eum qui est inuisibilis i. He endured sayth he as he that saw him which is inuisible Pray for me as I know you doe and geue thankes also for In Domino spero 〈◊〉 22. non nutabo Si ambulauero per vallem vmbrae mortis non timâ—bo quia tu Domine mecum es c. Amen i. In the Lord I trust I shall not wauer If I walk by the valley of the shadowe of death I will not feare for thou art with me O Lorde I thinke we shall be shortly called forth for now legem habent secundum legem c. otherwise will they not reason with vs and I thinke theyr shootanker will be to haue vs to subscribe The which thing if we doe though with this condition so farre as the thing subscribed to repugneth not agaynst Gods worde yet thys will be offensiue Therefore let vs vadere planè and so sanè I meane let vs all confesse that we are no chaungelings but reipsa are the same we were in religion and therefore can not subscribe except we wil dissemble both with God our selues and the world Haec tibi scribo frater mi charissime in Domino Iam legam tuam EpistolaÌ„ i. These things I write to you deare brother in the Lord. Now I will read your Epistle 1. Iohn 13. Ah brother that I had practicam tecum scientiam in vite illa quam pingis roga Dominum vt ita verè sentiam Amen i. The practical vnderstanding with you in that vine whiche you describe Pray the Lorde that I may so thinke in deed God make me thankefull for you Salutant te omnes concaptiui gratias Domino pro te agunâ— idem tu facies pro nobis ores vt c. i. All our felow prisoners salute you geue thankes to God for you The same do you for vs pray that c. Your brother in the Lord Iesus to liue and dye with you Iohn Bradford ¶ To my deare Fathers D. Cranmer D. Ridley and D. Latimer IEsus Emanuell My deare fathers in the Lord I beseech GOD our sweete Father through Christ An other letter of M. Bradford to D. Cranmer D. Ridley and D. Latimer to make perfect the good hee hath begunne in vs all Amen I had thought that euery of your staues had stande nexte the dore but now it is otherwise perceiued Our deare Brother Rogers hath broken the I se valiauntly and as this day I thinke or to morow at the vttermost harty Hooper sincere Saunders and trusty Taylour end theyr course and receiue theyr crowne The nexte am I whiche hourely looke for the porter to open me the gates after them to enter into the desired rest GOD forgeue me mine vnthankefulnesse for this exceeding great mercy that amongest
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
but couered vnder something in hidyng hys face from vs it beholdeth hys mery countenaunce How dyd Iob see God but as you woulde saye vnder Sathans clok For who cast the fire froÌ„ heauen vpon hys goodes Who ouerthrow hys house How faith seeth God where flesh seeth hell and styrred vp men to take away his cattell but Sathan And yet Iob pearceâ— thorough all these and saw Gods worke saying The Lorde hath geuen the Lord hath taken away c. In reading of the Psalmes how often doe you see that Dauid in the shadowe of death sawe Gods sweete loue And so my dearely beloued I see that you in your darknes and dimnesse by fayth do see claritie and brightnesse by fayth I say because fayth is of things absent of things hoped for of thinges which I appeale to your conscience whether you desire not And can you desire anye thinge which you know not And is there of heauenly things any other true knowledge then by fayth Therefore my deare hearte be thankfull for before God I write it you haue great cause Ah my Ioyce how happy is the state wherein you are The state of Gods children described Uerily you are euen in the blessed state of Gods children for they mourne and doe not you so And that not for worldly weale but for spirituall riches fayth hope charitie c. Do you not hunger and thirst for righteousnes Math. 5. And I pray you sayth not Christ who cannot lye that happy are suche How shuld God wipe away the teares from your eyes in heauen if now on earth ye shed no teares How coulde heauen be a place of rest if on earth you did finde it Howe coulde you desire to be at home if in your iourney ye found no griefe How could you so often call vppon God and talke wyth him as I knowe you doe if your enemy should sleepe all day long How shoulde you elswhere bee made like vnto Christ I meane in ioye if in sorrow you sobbed not with him The way to heauen is to goe through hell If you will haue ioy felicitie you must first needes feele sorrow and miserye If you will goe to heauen you must sayle by hell If you will embrace Christ in his robes you must not thinke scorne of him in his ragges If you will sit at Christes table in hys kingdome you must first abide with him in his temptations If you will drinke of his cup of glory forsake not his cup of ignominye Can the head corner stone bee reiected and the other more base stones in gods building be in this world set by You are one of his liuely stones be content therefore to be hewen and snagged at that you might bee made more meete to be ioyned to your fellowes which suffer with you Satans snatches the worldes woundes contempte of conscience Threttes of the flesh and freattes of the fleshe where through they are enforced to cry Oh wretches that we are who shal deliuer vs You are of Gods corne feare not therefore the Flayle the Fanne Milstone nor Ouen You are one of Christes Lambes Romans 6. looke therefore to be fleeced hayled at and euen slayne If you were a market sheepe you should go in more fatte and grassy pasture If you were for the Fayre you should be stalfed and want no weale Gods sheepe must feede on the bare common where the deuills cattell are stalâ—ed Iohn 21. but because you are for Gods owne occupying therefore you must pasture on the bare Common abiding the stormes and tempests that will fall Happy and twise happy are you my deare sister that God now hayleth you whither you woulde not that you might come whither you woulde Suffer a little and be still Let Satan rage agaynst you let the worlde crye out let your conscience accuse you let the lawe loade you presse you downe yet shall they not preuayle for Christ is Emanuell Romans â— that is God with vs. If God be with vs who can be agaynst vs The Lorde is wyth you youre Father cannot forgette you your Spouse loueth you If the waues and surges arise Math. 8. crye with Peter Lorde I pearishe and he will put out his hande and helpe you Cast out youre anker of hope and it will not cease for all the stormye surges till it take holde on the rocke of Gods trueth and mercy Philip. 1. Desire of spirituall comfort though it be lacking is a great gifte of God Thinke not that he whiche hath geuen you so manye thinges corporallye as inductions of spirituall and heauenly mercies and that without your desertes or desire can deny you any spirituall comforte desiring it For if hee geue to desire he will geue you to haue and enioy y e thing desired The desire to haue and the goyng about to aske ought to certifie youre conscience that they be hys earnest of the thing whiche you asking he will geue you yea before you aske and whilest you are about to aske hee will graunt the same as Esay sayth to hys glorye and your eternall consolation Hee that spared not his owne sonne for you will not nor cannot thinke anye thinge to good for you my hartily beloued If he had not chosen you as most certainely he hath he would not haue so called you Romans 8. he would neuer haue iustified you he would neuer haue so glorified you with hys gracious giftes which I know praysed be his name therfore he would neuer haue so exercised your fayth with teÌ„ptations as he hath done and doth if I saye hee had not chosen you Exercise of tentations a great token of electioÌ„ If he haue chosen you as doubtlesse deare heart he hath done in Christe for in you I haue seene hys earnest and before me and to me you coulde not deny it I knowe both where and when if I say he haue chosen you then neither can you nor euer shall you pearishe For if you fall he putteth vnder his hand you shall not lye still so carefull is Christ your keeper ouer you Neuer was mother so mindefull ouer her chylde as hee is ouer you And hath not he alwayes bene so Speake woman when did he finally forget you And will he now trow you in your most neede doe otherwise Romans 11. you calling vpon him and desiring to please hym Ah my Ioyce thinke you God to be mutable Is he a chaungeling Doth not he loue to the ende them whom he loueth Euery lyiâ—â— spirite 〈◊〉 to be 〈◊〉 vnto Are not his giftes and calling suche that he cannot repent him of them for els were he no God If you should perish then wanted he power for I am certayne his will towardes you is not to be doubted of Hath not the spirit which is the spirite of trueth tolde you so Sathan seâ—â—keth to bring 〈◊〉 consciencâ—â— to doubtiâ—â— but Gods promise in Christ staâ—â—deth sure for euer And will you now harken
open our eyes to see his hiâ— Manna heauenly Ierusalem the congregation of the first borne the melodie of the Saintes the tabernacle of God dwelling with men then shuld we runne and become violent men and so take the kingdome oâ— heauen as it were by force God our father geue vs for hys Christes sake to see a litle what and howe great ioy he hath prepared for vs he hath called vs vnto most assuredly geueth vs for his owne goodnes and truthes sake Amen My dearely beloued repent be sober and watche in prayer be obedient and after your vocations shewe your obedience to the higher powers in all thinges that are not against Gods word therein acknowledging y e soueraigne power of the Lorde howbeit so that ye be no rebels or rebellers for no cause but because wyth good conscience you can not obey be pacient sufferers and the glorye and good spirit of God shall dwel vppon vs. I pray you remember vs your afflicted brethren being in the Lordes bondes for the testimonie of Christ and abiding the gracious houre of our deare and most merciful father The Lord for Christes sake geue vs merry hearts to drinke lustely of his sweete cuppe which daily we grone and sigh for lamenting that the tyme is thus prolonged The Lorde Iesus geue vs grace to be thankeful and to abide paciently the prouident houre of his most gracious good will Amen Amen From the Counter in the Poultrie Yours in Christ Iohn Bradford To my good brother Iohn Careles prisoner in the kings Benche THe father of mercie and God of all comfort visite vs with his eternall consolation according to his great mercies in Iesus Christ our Sauiour Amen A lette◠〈◊〉 M. Bradâ—â—â—â— to I. Caâ—â—â—les My very deare brother if I shall reporte the truthe vnto you I can not but signifie that sithen I came into prisone I neuer receaued so much consolation as I did by your last letter the name of God be most heartely praised therefore But if I shall reporte the trueth vnto you and as I haue begonne speake still the veritie I must confesse that for mine vnthankefulnes to you wardes and to God especially I haue more neede of Gods mercifull tidinges then I hadde euer heeretofore Ah that Sathan enuieth vs so greatly Ah that our Lorde woulde treade his head vnder our feete shortly Ah that I mighte for euer both my selfe beware and be a godly example to you and others to beware of vnthankefulnesse Good brother Careles After a lightniâ—â— take 〈◊〉 of a 〈◊〉 we hadde more neede to take heede after a lightening of a foile then before God therefore is to be praised euen when he hideth and that not of long a chearefull countenaunce from vs least we being not expert howe to vse it as we shoulde doe doe hurt more oure selues thereby so great is our ignoraunce and corruption This my good brother ryght deare to my very heart I wryte vnto you as to one whom in the Lorde I embrace and I thanke God that you doe me in like manner God our father more and more geue vs both his good spirit that as by faith we may fele our selues vnited vnto him in Christ so by loue we may feele our selues linked in the same Christ one to an other I to you and you to me we to al the children of God and all the children of God to vs Amen Amen Commende me to our good brother Skelthrop for whome I heartely praise my God which hath geuen him to see hys trueth at the length and to geue place to it I doubt not but that he will be so heedie in all his conuersation that hys olde acquaintaunce may euer thereby thinke them selues astray Woe and woe againe shoulde be vnto vs if we by our example should make menne to stumble at the trueth Forgette not salutations in Christe as you shall thinke good to Trewe and hys fellowes The Lorde hath his time I hope for them also although we perchance thinke otherwise A drop maketh the stone hollowe not with once but wyth often dropping so if with hearty praier for them and good example you stil and drop vppon them as you can you shall see Gods worke at the length I beseeche God to make perfect all the good he hath begun in vs all Amen I desire you all to pray for me the most vnworthy prisoner of the Lorde Your brother Iohn Bradford To M. Iohn Hall and his wife prisoners in Newgate for the testimonie of the Gospell ALmightye God oure heauenly Father through Iesus Christ be w t you both my dearely beloued as with hys deare children for euer so he blesse you with his holy spirite that you may in thys your crosse for his cause doubtles reioyce and gladly take it vp to beare it so long as hee shall thinke good I haue heard my good brother sister how that god hath brought you both into his scholehouse whereas you were bothe purposed by his leaue to haue plaâ—ed the trewands that thereby you might see his carefulnes loue towarde you For if it be a token of a louing and careful father for his children to preuent the purpose and disappoynt the intent of his children purposing to depart a while from the schoole for feare of beating whych thing they woulde not doe if they did as much consider the commodity of learning which there they might get how should you take this worke of the Lorde preuenting your purpose but as an euident signe of loue and fatherly carefulnes that he beareth towardes you If he shoulde haue winked at your willes then would you haue escaped beating I meane the crosse but then should you haue lost the commoditie of learning which your father will now haue you to learne and feele and therfore hath he sent to you his crosse Hee I say hath brought you where you be and though your reason and wit wil tell you it is by chance or fortune or otherwise yet my dearely beloued knowe for certaine that what so euer was the meane God your father was the worker heereof and that for your weale although otherwise your old Adam doth tel you you fele yet I say of truth that your duty is to thinke of this crosse that as it is of Gods sending and commeth from him so although your deserts be otherwise it is of loue fatherly affection for your weale and commodities sake What commodity is hereby you wil perchance obiect You are now kept in close prison you wil say your family and children be without good ouerseers your substance diminisheth by these meanes pouertie will approche and perchance more peariâ—s also yea and losse of life too These are no commodities but discommodities and that no smal ones so that iustly you would be glad to know what commoditie can come to you by this crosse whereby commeth so great discommodities To these things I answer that in deede it is true you
pray for me my dearely beloued pray for me that I neuer shrinke I shall neuer shrinke I hope I trust in the Lord I shall neuer shrinke for he that alwayes hath taken my part I am assured will not leaue me when I haue most neede for his truth and mercies sake Oh Lord help me Into thy handes I commend me wholy In the Lord is my trust I care not what maÌ„ can do vnto me Amen My dearely beloued say you Amen also and come after if so God call you Bee not ashamed of the Gospell of Christ but keepe company with him still He wyll neuer leaue you but in the midst of temptation will geue you an outscape to make you able to beare the brunt Vse hearty prayer reuerently read and heare Gods word put it in practise looke for the crosse lift vp your heads for your redemption draweth nye know that the death of Gods saints is precious in his sight Bee mery in the Lord pray for the mitigation of Gods heauy displeasure vppon our countrey God keepe vs for euer God blesse vs with his spirituall blessings in Christ. And thus I bid you farewel for euer in this present lyfe Pray for me pray for me for Gods sake pray for me God make perfect his good worke begun in me Amen Out of prison this vij of February Yours in the Lord. Iohn Bradford In the story of M. Bradford it was aboue rehearsed how a certaine Gentlewoman beyng in trouble by her father and mother for not comming to Masse sent her seruant to visite M. Bradford in prison Who tenderyng the wofull case of the Gentlewoman to the entent partly to confirme her with counsaile partly to relieue her oppressed mynd with some comfort directed this letter vnto her the contents whereof are these ¶ To a certaine godly Gentlewoman troubled and afflicted by her friends for not comming to the Masse I Wish vnto you right worshipfull and my dearely beloued sister in the Lord as to my selfe An other letter of M. Bradford a godly â—â—â—â—tlewoman Rom. 1. the continual grace and comfort of Christ and of his holy word through the operation of the holy spirit who strengthen your inward man with the strength of God that you may continue to the end in the faithful obedience of Gods gospel whereto you are called Amen I perceiued by your selfe the last day when you were with me how that you are in the Scholehouse and triall parlour of the Lord 1. Cor. 1. which to me is as the least it should be a great comfort to see the number of gods elect by you encreased which is in that state wherof God hath not called many as Paule saith And as it is a comfort to mee 1. Cor. 1. and 10. so should it be a confirmation vnto me that the Lord for his faithfulnes sake will make perfect and finish the good hee hath begun in you to the end If then your crosse be to me a comfort or token of your election and a confirmation of Gods continuall fauour my â—earely beloued how much more ought it to bee so vnto you Unto whom he hath not onely geuen to beleue but also to come into the trace of suffering for his sake and that not commonly of common enemies but euen of your owne father mother and all your frâ—ends I meane kinsfolks as you told me By which I see Christes wordes to be true How that he came to geue his childreÌ„ such a peace with him as the Deuill might not nor may abide therfore stirreth vp father and mother sister and brother rather then it should continue But my deare sister if you cry with Dauid to the Lord and complaine to him how that for conscience to him your father and mother haue forsaken you you shal heare him speake in your heart that he hath receiued you and by this would haue you to see how that he maketh you here lyke to Christ that elswhere in heauen you might be like vnto him whereof you ought to be most assured knowing that in time euen wheÌ„ Christ shall appeare you shal be lyke vnto hym For he wil make your body which now you defile not with Idolatrical seruice in goyng to Masse Iohn 3. 〈◊〉 3. 〈◊〉 10. 〈…〉 â— Tim. 2 lyke vnto his owne glorious and immortall body accordyng to the power whereby he is able to do all thyngs He wil confesse you before his father which doe not deny his veritie in worde nor deede before your father he wil make you to raign with him that now suffer for him and with him he wil not leaue you comfortles that seeke no comfort but at his hand though for a little tyme you be afflicted yet therein will hee comfort and strength you and at the length make you to be mery with hym in such ioy as is infinite and endlesse He wil wipe al the teares from your eyes he will embrace you as your deare husband he will after he hath prooued you crowne you with a crowne of glory and immortalitie such as the hart of man shall neuer be able to conceiue in such sorte as the thyng is He now beholdeth your stedfastnes and stâ—iuyng to doe his good will and shortly will hee shew you how stedfast he is and will be ready to do your will after that you haue fully resigned it to his will Pledge him in his cup of the crosse you shall pledge him in the cuppe of his glory Desire to drinke it before it come to the dregs whereof the wicked shall drinke and all those that for feare of the crosse and pledging the Lord doe walke with the wicked in betraying in fact and deed that which their hart embraceth for veritie The which thyng if you should do which God forbid then my deare Mistres and Sister in the Lord you should not onely loose all that I haue before spoken and much more infinitely of eternall ioy and glory but also be a cast away and partaker of gods most heauy displeasure in hell fire eternally and so for a little ease â—â—ke 11. which you cannot tell how long it wyll last to lâ—ose for euer and euer all ease and comfort For hee that gathereth not with me sayth Christ Cor ◠〈◊〉 12. Cor 10. as no Masse Gospelâ—er doth scattereâ—h abroad Accordyng to that we do in this body we shall receyue be it good or badde If of our words we shall be iudged to condemnation or saluation 〈…〉 Cor. 6. much more then of our factes and deedes You cannot be partaker of Gods religion and Antichrists seruice wherof the Masse is most principall You cannot be a member of Christes Church and a member of the Popes Church You must glorifie God not onely in soule and hart but also in body and deede You may not thinke that God requireth lesse of you his wyfe now then your husband dyd of you Iâ— both hart and body your husband would haue shall
in that they make it so necessary a thyng and a worshippyng of God it cannot but be agaynst Christ and the freedome of hys Gospell and the same thyng teacheth vs that it is agaynst the commoditie of our brethren which eyther be weake eyther be strong eyther be ignorant either be obstinate If they be weake by your resortyng to it they be made more weake If they be strong you do what you can to infirme their strength If they be ignorant therein you helpe to keepe them by your facte If they bee obstinate your resortyng to it cannot but rocke them a sleepe in their obstinate errour of the necessitie of this rite and ceremony These causes recited doe shew you what I thinke in this but my thinkyng must no further bynd you then a mans thought should do except the same be grounded vpon Gods worde which byndeth in deede as I thinke they doe I doubt not but you waying these causes and especially two of the first and the last if you pray to God for his spirite to direct you and thereto aske the aduise of this my good brother and other godly learned men I doubt not I say but you should be guided to do that which is best in gods sight although in the sight of the world perhaps you should bee counted foolish and precise But bee at a poynt with your selues as the disciples of Christ which had forsaken themselues to follow not your will but Gods will as you daily pray in the Lordes prayer The crosse of Christ bee willyng to cary least you cary the crosse of the world the flesh or the deuill 4. Crosâ—â—â— whereof 〈◊〉 bringeth 〈◊〉 hell One of these 4. crosses you must cary Three of them bringeth to hell and therefore the more part goeth that way which is a broad way Only the fourth bringeth to heauen but few go that way as wel because the way is straite as also because few walke in it Howbeit Why thâ— more 〈◊〉 go that 〈◊〉 that lâ—â—â—deth to â—â—â—dition though it bee straite it is but short and the few are many if you consider the godly as the Patriarkes Prophets Apostles Martyrs Confessors and Christ Iesus with all his gard and trayne Thinke not scorne to come after them which are gone before you and after them which now go before you in whose number I trust I am apointed to be one and I beseech you pray for me that God would vouch me worthy that honour Our sinnes deserue plagues prison and the losse of all that euer wee haue therefore if God remooue our sinnes out of sight and sende vs prison or losse of goods and liuyng for his names sake Oh how happy are we My deare hearts in the Lord consider this geare and bee assured that he which looseth any thyng for Christes sake the same in his posteritie shall finde it here and in heauen elsewhere As for vnablenes to aunswer for your fayth it shall be enough to will them to dispute with your teachers Faith standeth not in disputyng I thinke few if it came to disputing could defend the godhead of Christ and many other articles I speake it for the simple sorte Pray for me Lacke of paper maketh this end Commend me to my good brother R. B. and my good sister his wyfe I pray them to pray for me I trust by this bearer to heare how you do Iohn Bradford ¶ Another letter to N. and his wyfe GOds mercy in Christ I wish you to feele An other letter of Bradford a dearâ— friend 〈◊〉 his wyâ—â— my dere brother with my faithfull sister your wyfe now and for euer Amen Hauing this occasion I could not but write something as wel to put my selfe in remembrance of my duty to godwards for you both in thankefulnes and praier as to put you in remembrance of me and your duety towards God for me in praying for me for I dare not say in thankfulnes for me nor that I would haue you to geue no thaÌ„ks to God for his wonderfull great and sweete mercies towards me and vpon me in Christ his sonne but because I haue not deserued it at either of your hands For ye both know right wel at least my coÌ„science doth accuse me how that I haue not onely not exhorted taught you as both my vocation and your deserts required to walke worthy of that vocation which god hath made you worthy of and with treÌ„bling and feare to woorke out your saluation that is in the feare of God to geue your selues to great vigilaÌ„cie in praier for the encrease of faith and to a wary circumspection in all your conuersation not onely in works and woords but also in thoughts because God is a searcher of the heart and out of the heart it commeth that defileth vs in Gods sight I haue I say not onely not done thys but also haue geuen you example of negligence in praier watching fasting talking and doing so that woe to me for geuing suche offence Partly for this cause deare brother and sister God hath cast me heere that I might repent me and turne to him and that ye might also by this correction vpon me be more diligent to redresse these things and others if they in your conscience doe accuse you My dearly beloued heauy is Gods anger fallen vpon vs all doulefull is this day Nowe hath Antichrist all his power again Now is Christes gospel troden vnder fote Now is Gods people a derision and pray for the wicked Now is the greatest plague of al plagues fallen the want of Gods word and al these we haue yea I alone haue iustly deserued Oh that as I wryte I alone I could w t Dauid 1. Par. 21. and with Ionas in heart say so But I doe not I do not I see not howe greeuously I haue sinned howe great a misery is fallen for mine vnthankefulnes for Gods worde for mine hypocrisie in professing preaching hearing and speaking of Gods word for my not praying to God for the coÌ„tinuance of it for my not louing of it thoroughly as it requireth c. I will speake nothing of my manifest euils for they are knowen to you wel enough Deare brother and sister wyth me say yee the lyke for your owne partes and with me ioyne your hearts and let vs go to our heauenly father and for his Christes sake beseeche him to be mercifull vnto vs and to pardon vs Oh good father it is we that haue deserued the taking away of thy woorde it is we that haue deserued these thy iust plagues fallen vpon vs we haue done amisse we haue dealt vniustly wyth thy Gospell we haue procured thy wrathe and therfore iust art thou in punishing vs iust art thou in plaging vs for we are very miserable But good Lord and deare father of mercy whose iustice is such that thou wilt not punish the poore soules of thys realme which yet haue not thus sinned against thee as wee
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
it musty our selues yet must we beleue it is sweete and then pay them well for theyr so saying and all is safe But I might saye agayne What sir be ye wiser then Christ and God hys father or the holy Ghost What wiser then the Prophetes and the holy Apostles and all the holye Martyrs I pray you sir where had you your high learning It is higher thē God being in heauen is able to teache or haue ye set it lower in hell then euer Christ durst to venter For it is some straunge learning belike that Christ nor his Apostles could neuer attaine to the knowledge of it But vayne men are neuer without some shift For peraduenture they will not be ashamed to saye that Christ cōming on his fathers message did forget half his errād by the way For I dare say the greater halfe of theyr ceremonyes were neuer commaunded by Christ Yea I doubt it would bee hard to finde one in the Churche perfectly as hee lefte so Romishly hath Antichrist turned the church vpsidedown for lukers sake Beloued Mother as I oftentymes sayde vnto you euen so now I beseeeche you from my very hart roote in Christ to consider your owne soules health is offered you doe not cast it off we haue not long time here Why should we deceiue our selues either for ease of our fleshe or for the winning of this worldes treasure I know that some will say to you why should wee condemne our fathers that liued thus God forbid that wee shoulde condemne any that did according to their knowledge But let vs take heede that they condemne not vs for if they had hearde the word as we haue and had bene warned as wee haue it is to bee thought that they would more thankefully haue receaued it thē we do The fathers that heard no better are not to be condemned but rather will condemne vs that heare and receaue it not yea they were more faythfull in that they knewe then many now are Therefore they shall be our condemnation if wee doe not embrace this grace offered vs. And surely looke how many of them God will accept and saue those shall wee neuer see nor haue any part among them for our disobedience is more great then their ignoraunce Wherefore if we will meete our fathers in blisse and ioye let vs not refuse his mercye offered more largely to vs then to them euen according to Christes promise which sayd after such great ignoraunce as to seek hym from country to country and finde him not Yet shall the Gospel sayth he be preached in all the world and then shall the ende come And now let vs knowe the time of our visitation and not turne backe agayne seeing we are once deliuered for surely God will not beare it at our handes to turne backeward Gods visitation not to be refused Oh remember Lots life God must needes punish out of hand our shamefull backesliding eyther with induration and hardnes of hart so that they shall persecute his Churche and true seruauntes or els reward it with open vengeaunce and plagues And therefore good mother accept this my simple letter as a fruite of my loue obedience to you Would God we might be so knitte in fayth trust in Gods word and promises here in this lyfe as wee myght together enioye the blisse and consolation of eternall lyfe which I desire and seeke aboue all worldly treasure as ye partly know If I woulde seeke the good will of men contrarye to my conscience I could make some my frendes whiche now peraduenture are ielous ouer me amisse Experience how Gods Martyrs seeke not the world But I thanke God let them waye the matter betweene God and theyr consciences and they haue no iust cause so to do neuerthelesse I would they would yet refrain and put theyr matter and myne into the euen ballaunce of gods most holy worde there to be wayed by the mynde of the holye Ghost expressed vnto vs by the holy Patriarckes and Prophetes and by Iesus Christ our onely Sauiour and Mediatour and by his holy Apostles and then I doubt not but our matter shall be ended with peace and ioyfulnes of hart whiche God graunt vs for his mercies sake Amen Your owne childe Nicholas Shetterden prisoner for the trueth in Westgate 1555. A letter to his brother VVater Sheterden My vncle hath bene with me made great promises and great threates also I Wishe you healthe in Christe true knowledge of hys word a faithful obedient hart vnto y e same It is shewed me my brother y t yee willed me by a letter made to a frend of yours to perswade with me that I shoulde be ruled by mine Uncle which saith he wil bestow his goods very largely vpon me If I shoulde not stand to highe in mine own conceipt But my good brother I trust ye doe not iudge so euill of me that I should haue a fayth to sell for money For though he or you were able to geue me the treasure of the whole countrey yet I thanke my Lorde God I do iudge it but an heape of dongue in respecte of y e treasure hid w tin yet I do esteme a buckle of your shoe if it come with good wil. And for to be counselled and ruled by him or you or any other my frends I do not neither haue refused it if they require no more of me then my power that which belongeth to mortall men But if they require of me any thing which pertayneth to God onely there is neither high nor low frend nor foe I trust in God shall get it of me nor yet the Aungels in heauen For though I be not learned as the vayne men of the world call learning yet I thanke my Lorde God So should he haue 2. bodyes at once one glorified and an other mortall No order nor reason in the popes doctrine I haue learned out of Gods booke to know God from his creatures and to know Christ from hys sacramentes and to put a difference betweene the merites of Christes Passion and hys Supper a difference betwene y e water of Baptisme and the holy Ghost and not to mixe and mingle all thinges confusely together so that if one aske me a question or a reason of my fayth I must say thus I beleeue as holy Church beleeueth if he aske me what is the order of that fayth I should be so ignoraunt that I could not discerne God from his creatures nor Christ from his sacramentes If I should so monstrously vtter my faythe that I were not able to iudge betweene Christes byrth and his buriall nor which were first of his mortification and hys glorification who would beleue that my faith wer sound For some affirme that Christ did not geue to his Apostles a mortall and a passible bodye but an immortall glorified body so that he should haue a glorified bodye before his death so his glorification was before
hys resurrection and that he was risen before he was crucified and crucified before hys Baptisme and then they may as well say he was Baptised before his Byrth and borne before hee was conceiued and conceiued before he was promised that were euen right Antichrist to turne al things backward then say Oh ye must beleue for God is almighty he can do all things c. Truth it is that God is almighty in deede We are bound 〈◊〉 beleeue what 〈◊〉 hath expressely willed 〈◊〉 what 〈◊〉 able to dâ— and yet I may not beleeue thinges contrarye to hys word that Christes body was glorified before he dyed for Gods omnipotency doth not stand in thinges contrary to hys will but in performyng his will at his pleasure in tyme Neither doth he require of vs to iudge or beleue of his almighty power that he hath made the ende of the world to come before the beginning or yet the fruit to come before y e blossome yet is he neuertheles almightye But if peraduenture yee shall thinke with youre selfe Why they are learned He speaketh not aâ—gaynst the true vse of Logike it were maruell but they shoulde know what is the trueth as well as other whiche neuer kept no such study c. To that I answere that if they had studied Gods word the author of truth as they haue done Logicke and Duns with the Legend of lyes they shuld haue bene as expert in the truth as they be now in balde reasons But thus hath God fulfilled his promise y t suche should be deluded with lyes which would not beleue nor walke in his truth And agayne this is a good cause to make vs thynke surely that thys was the cause that God gaue them ouer at the first to erroure after the Apostles time by litle litle as they grewe in sinne For seeing wee had hys trueth now among vs a few yeares because we did not obey vnto it we see what a sodayne chaunge God hathe brought vpon vs for our sinnes sake And why shuld not we think that this and such lyke disobedience was the cause y t God tooke his word from all Christendome at the first and cast a darkenes vpon them that would not walke in his light Why God taketh 〈◊〉 worde 〈◊〉 realmeâ—â— For it is euident enough to see how lyke theyr doynges be to Christes and hys Apostles and that seene eyther wee must iudge Christes doings very slender and theirs good or els that in deede they be the very Antichristes whiche should come and turne all thinges out of frame Thus I haue bene bold to trouble you which I trust shall not bee altogether in vayne Pray for me as I doe for you Your brother Nicholas Shetterden prisoner for the truth in Westgate An other letter to hys brother GOd whiche is the geuer of all goodnes and that freely for hys loue to vs not onely without our desertes but contrary to the same graunt you my brother suche encrease of Godlye knowledge and loue vnto the vertues thereunto belonging An other letter of Nicholas Sheterden to his brother as may geue you such a tast in heauenly things that all treasures of earthly thinges may sauoure to you as in deede they are moste vayne and vncertayne so shall ye neuer take them for no better then they be Yea whether God take them from vs or geue them vnto vs we shall know our selues neither richer nor poorer before God But if we lay vp in our hartes the treasure of his word we shall not onely enriche our selues agaynst the tyme of neede but also arme oure selues agaynst the battell with weapons and harnes whiche is inuincible and clothe oure selues agaynst the maryage For beholde the Lorde hath called vs of long tyme to the feast and blowne the trumpet to prepare the battell Tyme of Gods 〈◊〉 to be receaued Let vs know the tyme of our visitation least the Lord sittyng on his mount bewayle our destruction which he desireth not but because he is iust to punishe such as continue in sinne euen as he is mercifull to forgeue the repentaunt that turne in tyme for so is God that cannot deny hymselfe Let vs therfore in this day while it is called to day heare his voyce and not harden your hartes by resistance of hys will least he sweare in hys wrath that we shall not enter into hys rest Let vs count that sufficient that wee haue spent the tyme past as S. Peter sayth after the will of the Gentiles in eatyng and drynking chamberyng and wantonnesse and in abhominable Idolatrye c. And nowe let vs assay a new lyfe and trade our members in vertue an other while least peraduenture wee might run past any returne in the contrary But if we now returne and laye hand of his worde in deede and veritie as wee haue long tyme done in talke and libertie then wil God heape vpon vs such certificate of conscience as shall kindle our consolation in hym so that all treasure shall be dounge Certificatâ—â—â— of conscienâ—â— to that excellent knowledge of our Sauiour Deare brother my harts desire and prayer to God is that we may together enioy the blisse of eternall inheritance by one spirituall regeneration and new byrth as we are ioyned by nature But alacke the way and meane thereunto hath bene much neglected of me I will not say of you for I had rather ye should accuse your selfe for no doubte the best of vs both hatâ—e not sought for wisedome in Gods worde as some in the worlde whom we knowe haue sought for money therefore they shall be our Iudges if we do not learne by them yea the very Emmet as Sâ—lomon saith doth teach vs to prouide for the time to come for â—hee prouideth in Sommer against Winter This is the best token I haue for you nowe which thoughe it be simple yet shal it declare partly my hearts desire to you ward which is euen as mine owne soule Let nothing dismay you for my cause but be ye sure I shall haue victorie in the truthe which truth is stronger then kings wine or women For as Zorobabel sayeth Wine is vnrighteous the king is vnrighteous women are vnrighteous yea al the children of men are vnrighteous but the truthe endureth and is alwaies strong and conquereth for euer without end Therfore this is to desire you all other my frends that wish me good to pray that God will alwaies keepe me in his truthe as he hath begonne which prayer if it be of such a minde as laboureth to depart from euill shall be to me the greatest pleasuâ—e vnder heauen For I desire nothing in comparison of Gods truthe I thanke him of his mercy which so hath wrought for I take it as a sure seale of the endlesse ioy which shall hereafter followe which God bring vs vnto when his will and pleasure is Amen From Canterburie By yours Nicholas Shetterden An other
the same constancie as dyd the other and therfore were both deliuered vnto the sheriffes who were there present but afterwards were conueyed to the places aboue named there moste ioyfully gaue their houses to bee burned in the fire and their soules into the handes of Almighty God by Iesus Christ who hath assured them to a better hope of life This Diricke was a man whome the Lorde had blessed as well with temporall riches as with hys spirituall treasures which riches yet were no clogge or let vnto hys true professing of Christe the Lord by his grace so woorking in him of the which there was such hauocke made by the greedye raueners of that time that hys poore wyfe and children had little or none thereof During his imprisonment although he was well stricken in yeares and as it were past the time of learning yet he so spente his time that being at hys firste apprehension vtterly ignoraunt of any letter of the booke he coulde before his death read perfectly any Printed English Whos 's diligence and zeale is worthy no small commendation and therefore I thought it good not to lette it passe ouer in silence for the good encouragement and example of others Moreouer at his comming into the towne of Lewes to be burned the people called vpon him beseeching God to strengthen him in the faith of Iesus Christe Hee thanked them and prayed vnto God that of hys mercye hee woulde strengthen them in the lyke Faith And when hee came to the signe of the Starre the people drew neare vnto hym where the Sheriffe sayde that he had founde him a faithfull man in all hys aunsweres And as he came to the stake hee kneeled downe and made hys prayers and the Sheriffe made haste Then hys Booke was throwne into the barrell and when he had stript him selfe as a ioyfull member of God he went into the barrell him selfe And as soone as euer hee came in he tooke vp the booke and threw it among the people and then the Sheriffe commaunded in the Kynge and Queenes name in paine of death to throw in the booke againe And immediately that faithful member spake with a ioyfull voyce saying Deare brethren and sisterne witnes to you all that I am come to seale with my bloude Christes Gospell for because I know that it is true it is not vnknowen vnto all you but that it hath bene truely preached heere in Lewes and in all places of Englande and nowe it is not And for because that I wil not deny heere Gods Gospel and be obedient to mans lawes I am condemned to die Dear brethren and sisterne as many of you as doe beleeue vpon the Father the Sonne and the holy Ghoste vnto euerlasting life see you do the woorkes appertaining to the same And as many of you as doe beleeue vppon the Pope of Rome or any of his lawes which he sets foorth in these daies you do beleeue to your vtter condēnation and except the great mercy of God you shall burne in hell perpetually The Martyrdome of Diricke Caruer And then spake hee againe to all the people there present with a loude voyce saying deare brethren Horrible prouoking of Gods iudgement and all you whom I haue offended in woordes or in deede I aske you for the Lordes sake to forgeue mee and I heartely forgeue all you which haue offended me in thought word or dede And he sayd further in his praier Oh Lord my God thou hast wrytten Hee that wil not forsake wife children house Dirickes prayer at his death and all that euer he hath and take vp thy crosse and folow thee is not woorthy of thee But thou Lorde knowest that I haue forsaken all to come vnto thee Lord haue mercy vppon me for vnto thee I commend my spirit and my soule doth reioyce in thee These were the last wordes of that Faythfull member of Christe before the fire was put to hym And afterward that the fire came to him he cried Oh Lorde haue mercy vpon me and spronge vp in the fire calling vppon the name of Iesus and so ended Thomas Iueson Martyr AT Chichester Tho. Iueson of Euerson apprehended with Diricke and other suffered at Chichester about the same moneth was burned one Thomas Iueson of Godstone in the Countie of Surrey Carpenter whose apprehension examination and condemnation for as much as it was at one time and in one forme with Diricke Caruer and Iohn Launder I doe here omit referring the reader to their hystorie processe before mentioned sauing onely this his seuerall confession and priuate answers made before B. Boner at hys last examination in the Consistorie I thought not to pretermit who being examined vppon the foresayd Articles answered as followeth The aunsweres of Thomas Iueson to the obiections of Boner bishop of London in a chamber at his house in the moneth of Iuly 1. FIrst that he beleued that there is but one Catholike Aunsweres of Thomas Iueson vniuersall and whole Church of Christ thorough the whole worlde which hathe and holdeth the true faith and all the necessarye Articles of Christen beliefe all the Sacraments of Christe with the true vse and administration of the same 2. Item that he is necessarily bounden to beleeue geue credite in all the sayd faith Articles of the beliefe religion and the Sacraments of Christe and the administration of the same 3. Item that that faithe religion and administration of Sacraments which now is beleeued vsed taught and set forth in this our church of England is not agreeing wyth the truth and faith of Christ nor with the faith of the sayde Catholicke and vniuersall Church of Christ. 4. Item concerning the Sacrament of the aultar he beleueth that it is a very Idol and detestable before God as it is now ministred 5. Item that the Masse is nought and not of the institution of Christ but y t it is of mans inuention and demaunded whether any thing vsed in the Masse be good he sayde that he would answere no further 6. Item that hee had not receiued the Sacrament of the aultar since it hath ben ministred as now it is in England neither was confessed at any time within this seuen yeres nor he hath not heard Masse by the same space 7. Item that auricular confession is not necessarye to be made to a priest for that he cānot forgeue nor absolue him from sinnes 8. Item concerning the Sacrament of Baptisme that it is a signe and token of Christe as circumcision was and none otherwise and he beleeueth that his sinnes are * He meaneth not by the mere vertue of the element Two Sacramentes not washed away thereby but his body onely washed for his sinnes be washed away onely by Christes bloud 9. Item that there be in the Catholike Church of Christ onely two Sacraments that is to saye the Sacrament of Baptisme and the Sacrament of the Supper of the Lord and no
knowe and feele that thy faith is right and not fayned c. 11. All flesh is in bondage of sinne and can not but sinne fol. 74. This Article is euident enough of it selfe confirmed by the scripture and needeth no allegations 12. Thou canst not be damned without Christ be damned nor Christ be saued without thou be saued fol. 76. Reade the plaâ—e A phisition serueth but for sicke men that for such men as feele their sicknes moorne therefore and long for health 〈◊〉 article 〈◊〉 place 〈◊〉 Christ likewise serueth but for sinners only that feele their sin and that for such sinnes as sorow mourne in their harts for health Health is the power or strength to fulfill the law or to keepe the coÌ„mandements Now he that longeth for that health that is to say for to do the law of God is blessed in Christ and hath a promise that his lust shall be fulfilled and that hee shall be made whole Blessed are they which hunger and thirst for righteousnes sake that is to fulfill the law for their lust shall be fulfilled The beleuing man standing vpon the 〈◊〉 of Gods promise may 〈◊〉 himselfe of his saluation as truely as Christ himselfe is saued he can no more then Christ himselfe be damned and although the scripture doth not vse this phrase of speaking yeâ— it importeth no lesse in effecte by reason of the â—erity of Gods promise which impossible it is to faile Matth. 5. This longing and the consent of the hart vnto the lawe of God is the working of the spirit which God hath poured into thine hart in earnest that thou mightst be sure that God will fulfill all his promises that he hath made thee It is also the seale and marke which God putteth on all men that he chooseth vnto euerlasting life So long as thou seest thy sinne and mournest and consentest to the lawe and longest though thou be neuer so weake yet the spirit shall keepe thee in al temptations from desperation and certifie thine hart that God for his truth shall delyuer thee and saue thee yea and by thy good deedes shalt thou be saued not which thou hast done but which Christ hath done for thee For Christ is thine and al his deedes are thy deedes Christ is in thee and thou in him knit together inseparably neyther canst thou be damned except Christ be damned with thee neither can Christ be saued except thou be saued with him c. The like comfortable wordes he hath afterwarde fol. 38. which are these He that desireth mercy the same feeleth his owne misery and sin and moorneth in his hart to be deliuered that he might honor God and God for his truth must heare him which saith by the mouth of Christ Blessed are they that hunger and thirst after righteousnes for they shall be satisfied God for hys truthes sake must put the righteousnes of Christ in hym and wash his vnrighteousnes away in the blood of Christ. And be the sinner neuer so weake neuer so feeble and fraile though he haue sinned neuer so oft and so greeuous yet so long as this lust desire and mourning to be deliuered remaineth in him God seeth not his sinnes reckoneth them not for his truthes sake and loue in Christ. He is not a sinner in the sight of God that would be no sinner Hee that would be deliuered hath his hart loose already His hart sinneth not but mourneth repenteth and consenteth vnto the lawe and will of God and iustifieth God that is beareth record that God which made the law is righteous and iust And such an hart trusting in Christes bloud is accepted for full righteousnes and his weakenes infirmitie and frailtie is pardoned and his sinnes are not looked vpon vntill God put more strength in him and fulfill his desire c. 13. article 13. The commaundements be geuen vs not to do them but to know our damnation and call for mercy of God fol. 76. 〈◊〉 article is 〈◊〉 wraked 〈◊〉 whâ—ch 〈…〉 should 〈◊〉 the 〈◊〉 but 〈◊〉 we canâ—â—◠〈◊〉 them 14. article Reade the place If thou wilt enter into life keepe the commaundements Math. 15 19. First remember that wheÌ„ God commaundeth vs to do any thing he doth it not therefore because that we of our selues are able to doe that he commaundeth but that by the lawe we might see and know our horrible damnation and captiuitie vnder sinne and so repent and come to Christ and receiue mercy c. 14. Fasting is only to auoyde surfet and to tame the body all other purposes be nought fol. 81. The words of Tyndall be these Fasting is to abstayne from surfetting or ouermuch eating from dronkennes and cares of the world as thou mayst reade Luke 20. And the end of fasting is to tame the body that the spirite may haue y e free course vnto God The true end of fasting and may quietly talke with God For ouermuch eating and drinking and care of worldly busines presseth downe the spirit choketh it and tangleth it that it can not lift vp it selfe to God Now he that fasteth for any other entent then to subdue the body that the Spirit may wayte on God and freely exercise it selfe in the things of God the same is blinde and wotteth not what he doth erreth and shooteth at a wrong marke and hys entent and imagination is abhominable in the sighte of God c. 15. article 15. To bid the poore man pray for me is onely to remember him to do his dutie not that I haue any trust in his prayer fol. 82. The words of Tindall be these When we desire one another to pray for vs The place biddeth vs put oure trust in Christ onely and not in poore meÌ„s prayers and so doth the Scripture likewise yet no heresy therein 16. article that do we to put our neighbour in remembrance of his dutie and not that we trust in his holines our trust is in God in Christ and in the trueth of Gods promises We haue also a promise that when two or three or moe agree together in one thing according to the will of God God heareth vs notwithstanding as God heareth many so heareth he few so heareth he one if he pray after the will of God desire the honour of God c. 16. Though thou geue me a thousand pound to pray for thee I am no more bound now then I was before fol. 83. The wordes be these If thou geue me a thousand pound to pray for thee I am no more bound then I was before This place aunswereth for himselfe sufficiently Mans imagination can make the commaundemente of God neither greater nor smaller neither can the lawe of God either adde or diminish Gods commaundemente is as great as himselfe c. 17. A good deede done and not of feruent charitie as Christes was is sinne fol. 83. 17. article The wordes of Tindall be these Though
thou shewe mercy vnto thy neighbour This place tendeth to no such meaning as is in the article but onely sheweth our good deedes to be imperfect 18. article This place geueth to none any propriety of an other mannes goodes but onely by waye of Christian communion 19. Article yet if thou do it not with suche burning loue as Christ did vnto thee so must thou knowledge thy sinne and desire mercy in Christ c. 18. Euery man is Lord of another mans good fol. 83. The words of Tindall be these Christ is Lord ouer all and euery Christian is heire annexed with Christ therefore Lord of all and euery one lord of whatsoeuer an other hath If thy brother or neigbour therefore neede and thou haue to helpe him and yet shewest not mercy but withdrawest thy hands from him then robbest thou him of his owne and art a theefe c. Reade more heereof in the xx Article following 19. I am bound to loue the Turke with the very bottome of my hart fol. 83. The place of this Article is this I am bound to loue the Turke with all my might and power yea and aboue my power euen frō the ground of my hart To loue the Turke to that end to win him to Christ is no heresie but charitye after the example that Christ loued me neither to spare goods body or life to win him to Christ. And what can I do more for thee if thou gauest me all the world Where I see neede there can I not but pray if Gods spirit be in me c. 20. The woorst Turke liuing hath as much right to my goodes at his neede as my housholde or mine owne selfe fol. 83. 20. article Reade and marke wel the place in the wicked Mammon In Christ we are all of one degree without respect of persons Notwithstanding though a christen mans hart be open to all mē Loe Reader how peeuishly this place is wrested First here is no mention made of any Turke Secōdly this place speaking of an Infidell meaneth of such Christians which forsake their owne householdes Thirdly by his right in thy goodes he meaneth no propriety that he hath to claime but onely to put thee in remembrance of thy Christen duety what to geue and receyueth all men yet because that his habilitie of goodes extendeth not so farre this prouision is made that euery man shall care for his owne houshold as father and mother and thyne elders that haue holpen thee wife children and seruants If thou shouldest not care and prouide for thine housholde then were thou an Infidell seeing thou hast taken on thee so to do and for so much as that is thy part committed to thee of the congregation When thou hast done thy dutie to thine housholde and yet hast further aboundance of the blessing of God that owest thou to the poore that can not labour or woulde labour and can get no worke and are destitute of friends to the poore I meane which thou knowest to them of thine owne parish If thy neighbours which thou knowest be serued and thou yet haue superfluitie and hearest necessitie to be among the breethren a thousand mile off to them art thou detter Yea to the very Infidels we be detters if they neede as farrefoorth as we maintayne them not against Christ or to blaspheme Christ. Thus is euery man that needeth thy helpe thy father mother sister and brother in Christ euen as euery man that doth the will of the father is father mother sister and brother vnto Christ. Moreouer if any be an Infidel and a false Christian and forsake his houshold his wife children and suche as can not helpe themselues then art thou bound to them if thou haue wherewith euen as much as to thine owne housholde and they haue as good right in thy goodes as thou thy selfe c. And if the whole world were thine yet hath euery brother his right in thy goodes and is heire with thee as we are all heyres with Christ c. 21. Almes deserueth no meede fol. 84. 21. article The place is this He that seeketh with his aliues more then to be mercifull to be a neighbour to succour his brothers neede to doe his duetie to his brother The place is playne 22. article to geue hys brother that he oweth him the same is blinde and seeth not what it is to be a christen man and to haue fellowship in Christes bloud c. 22. There is no worke better then another to please God To make water to wash dishes to be a sowter or an Apostle all is one To wash dishes and to preach is all one as touching the deed to please God fol. 44. The words of Tindall be these As pertayning to good works vnderstand that all workes are good whyche are done within the lawe of God in fayth and with thankesgiuing to God These wordes of Tindall sufficiētly discharge the article of al heresy if they be well wayed The meaning whereof is this that all our acceptation with God standeth onely vpon our fayth in Christ and vpon no work nor office Whereby Cornelius the Tanner beleeuing in Christ is as wel iustified before God as the Apostle or preacher So that there is no reioycing now neyther in work nor office but onely in our faith in Christ which onely iustifieth vs before God Rom. 8. and vnderstande that thou in thy doing them pleasest God whatsoeuer thou doest within the law of God as when thou makest water c. Moreouer put no difference betweene workes but whatsoeuer commeth into thy handes that doe as tyme place and occasion geueth and as God hath put thee in degree high or low As touching to please God there is no worke better then an other God loketh not first on thy workes as the world doth as though the beautifulnes of the world pleased him as it doth the world or as though he had neede of them but God looketh first on the hart what faith thou hast to his wordes how thou beleeuest him and how thou louest him for his mercy that hee hath shewed thee he looketh with what hart thou workest and not what thou workest how thou acceptest the degree that he hath put thee in and not of what degree thou art whether thou be an Apostle or a Shomaker Set this example before thine eyes Thou art a kitchen Page and washest thy maisters dishes Another is an Apostle and preacheth the word of God Of this Apostle harke what S. Paule sayth If I preach sayth he I haue naught to reioyce in for necessitie is put vnto me As who shoulde say God hath made me so wo is vnto me if I preach not If I doo it willinglye saith he then haue I my rewarde that is then am I sure that Gods spirit is in me and that I am elect to eternall life If I do it against my will an office is committed vnto mee that is if I doe it not