supporte them that they might be able to maintaine their poore families whome they nourished as they were bound to do to the seruice of God and their said Lord and Prince and therfore they desired that it mighte please him that their poore brethren remaining in captiuitie and prisone and such as were sent to the galleis for the profession of their religion might spedely be deliuered and set at libertie As for their assembles and preachings they were contēted that they should be kept only amongst themselues in their accustomed places and in other Ualleys aforesayde where any assemble of the faithfull shoulde be which were desirous to heare the preaching of the Gospell Touching y e Fortresses for as much as by those which were already made they had suffered great molestations and troubles as well concerning their goods as also their religion they were assured that if he should build vp newe Fortes they shoulde neuer be able to abide the troubles miseries and calamities that would folow therupon and therfore they most humbly desired the sayde Duchesse to be so good and gracious vnto them as to obteine of the Duke that he would accept their persons in the steade of Fortes and that seeing those places were by nature and of themselues strong and wel fortified it mighte please theyr sayde lord the duke to receiue them into his protection and sauegarde and by the grace and assistance of God they would serue him them selues for suche Walles and Forts that he should not neede to builde any other And because many of those which dwelt neare about them had robbed spoiled them not onely of their housholde goodes and such other thinges but also driuen away their cattell that it myghte please him to geue them leaue to recouer the sayde goodes by the way of Iustice and to buy againe that whyche the souldiers had sold and that for the same price for the which it was solde Briefly they also besought their said Lorde y t it myght please him to be so gratious vnto them as to graunt them a confirmation of al their franchises immunities and priuileges as well generall as particular geuen vnto them as well by him as by his predecessours and likewise of those which as well they as their anciters had bought of their Lordes and to receiue them as hys most humble and obedient subiects into his protection and safegarde And because in time past in the stede of good and spedie Iustice all iniquitie was committed by those that had the administration of iustice in their Ualleis and for as much as their purses were emptied punished rather then the malefactours that it might please him to geue order that such iustice might be done amongst them wherby the wicked might be punished with all seueritie and the innocent defended and maintained in their right Finally forasmuch as diuers of this poore people being astonished at the comming of the army fearing least they should not onely be spoyled of all theyr goods but also they with their wiues and children be vtterly destroyed made promise against their consciences to liue accordynge to the traditions of the church of Rome Tormēt of conscience in sliding from the truth they were maruelously troubled and tormēted in spirit and did nothing but languish in that distresse Wherfore they humbly besought the sayde Duches to take pity vpon them to obtaine that they might not be compelled to do any thing against their conscience and moreouer that it might please the Duke to permit them to liue in libertie and freedome of conscience also that all theyr poore brethren banished for the cause of Religion might returne home to their houses and that al confiscations and penalties made against them myghte be abolished And for their part they promised to geue all due reuerence and honour to God and his holy worde and to be true and faithfull subiects to theyr Lorde Prince Yea more then any other Underneath the sayde supplication there was wrytten Your faithfull and humble subiects the poore afflicted of the Ualleys of Luserne Angrongne S. Martin and Perouse and generally all the people of the Waldois which inhabite the countrey of Primont After that this supplication was viewed read of the sayd Duchesse she so persuaded with the Duke that aunswer was made with these conditions declared in these articles following Conclusions and Articles lastly agreed vpon betweene the right honourable Lorde of Raconis on the part of the Dukes highnesse and them of the Valleys of Piemont called the Waldoys THat there shal shortly be made letters Patentes by the Dukes highnesse The compositiō and agreement vpon conditiōs betweene the Duke and the Waldoys by the which it may appeare that he hath forgeuen and pardoned them of the Ualleys of Angrongne Boby Uillers Ualquichard Rora Tailleret La Rua de Bonet bordering vppon Tour. S. Martine Perouse Roccapiata S. Bartlemew and al suche as haue aided them of all such faultes as they haue committed as well in bearing armour againste his highnesse as against the Lordes and certaine other gentlemen whom he reteined and kept in his protection and safegard Pardon promysed That it shal be lawful for them of Angrongne Boby Uillard Ualquichard Rora members of the Ualley of Luserne for them of Rodoret Marcele Maneillan and Salsa members of the Ualley of S. Martine to haue their congregations Sermons congregations permitted sermons other ministeries of theyr religion in places accustomed That it shal be lawfull for them of Uillars members of the Ualley of Luserne to haue the same The parishe of Villars but that onely vntill the time that his highnes doth builde a Forte in the same place But whilest the sayd fort is in building it shall not be lawful to haue their preaching and assemblies with in the said precinct of the place but it shal be lawful for them to build a place for that purpose neere at hand where they shall thinke good on that side towardes Boby Neuertheles it shall be permitted to their ministers to come wythin the precinct aforesayd to visite the sicke and exercise other things necessary to theyr Religion so that they preach not nor make any assemble there The parishe of Tailleret La Rua de Bonet It shal be also permitted to them of Tailleret La Rua de Bonet bordering vpon Tour to haue their Sermones and assembles in places accustomed so that they enter not for that purpose into the rest of the confines of Tour. The valleyes of Luserne and S. Martin That it shal not be lawful for the saide members of the Ualleys of Luserne and S. Martine to come to the rest of their borderers nor any other of his highnesse dominion nor to haue their preachinges assembles or disputations out of theyr owne borders hauing libertie to haue them therein And if they be examined of their faith it shall be lawfull for them to answer without danger of punishmēt
theyr father wine to drinke that night And the elder of them went and lay with her father Which thing had not happened vnto him if he had kept himselfe still in Segor where be might haue bene saued at the bidding of the Aungell as he himselfe required But because he forsooke that which was graunted to hym of the Aungell and presumed to that vpon his owne will contrary to the precept of the Angel which was not grauÌ„ted therfore he fell into great daunger of his soule committed the greuous sinne of incest No otherwise doth it happeÌ„ to many other who while either they forsake y e thing which is graunted theÌ„ of God or ambitiously clime after that which is to theÌ„ not graunted Euery maÌ„ ought to be contented with his owne gifte both they lose that which they had graunted vnto theÌ„ and fall into that which to them was not graunted For diuers there be which while they forsake eyther willyngly or agaynst theyr will the maryed life which is to them lawfully permitted and in which they might be saued and striue with a presuÌ„ptuous desire to lead a single life both they lose that health and safety whych they might haue had in one and incurre great daunger in the other so that whereby they suppose most to gayne by the same they lose fall into the pit of greater ruine Which thing S Paule y e Doctor of the Gentiles well considering and tenderly prouiding for the infirmity of the weake CorinthiaÌ„s writing to him for counsell touching this matter did write to theÌ„ agayne in this wise saying As concerning the thinges wherof ye wrote vnto me as it is good for a man not to touch a womaÌ„ 1. Cor â— Neuerthelesse to auoyd whoredome let euery man haue his wife and let euery woman haue her husband Let the husband geue vnto his wife due beneuoleÌ„ce likewise also the wife vnto her husband And a litle after withdraw not sayth he your selues one from an other except it be with consent for a time that you may geue your selues vnto fasting and praier and afterward come together agayne leâ— to Sathan tempte you for your incontinencye â—om 9. For as the Poeâ— sayth we can not all do all thinges and as the Apostle sayth It is not in him that willeth not in him that runneth but in God that sheweth mercy Also an other place For to euery one of vs is geuen grace according to the measure of the gift of Christ. â—phe 4. And that euery one of vs ought to keepe and not to transgresse this measure he teacheth anone after saying I wish that all men were as I my selfe am but euery man hath his proper gift of God one after this maner an other after that 1. Cor. 7. And that we are to be kept within our compasse and measure and ought therewith to be content hee teacheth moreouer as followeth Let euery man abide in that vocation wherein he is called And shortly after for confirmatioÌ„ therof hee repeteth the same agayne and sayth Let euery man wherein he is called therein abide with the Lord And because he perceaued that the infirmitie of man was not able to susteine the burning motioÌ„s and heates of nature styrring in a man but onely by the grace of God neither to be able to conquere the fleshe fighting agaynst the spirite according to that whiche he sayth of himselfe in an other place For I see an other Lawe in my members rebelling agaynst the Lawe of my minde he therefore of mercy and compassion as condescending vnto their weakenes and not by rigour of law and force of commaundement thus sayde As also in an other place in his Epistles he speaketh in like woordes saying I speake thus grosly after the maner of men because of the infirmitie of your flesh And in this foresaid Epistle 〈◊〉 6. moreouer a litle before vsing the same maner of speach he saith Thus I say to you as of fauour and not of commaundement And adding moreouer he sheweth As touching virgines I haue no commaundement of the Lord 1. Cor 7. but onely do geue counsell as one that haue found mercy with God that I shoulde be faythfull That is after the same mercy wherwith the Lord hath informed and instructed me when he called me to the fayth and made me faythfull to hym so I likewyse doe geue counsell to other and shewe the same mercy to them And for asmuch as both are good to witte to haue a wife or not to haue to haue a husband or not to haue neither is there anye sinne in hauing wife or husband shortly after he inferreth saying I suppose therefore this to be good for the present necessitie I meane that it is good for a man so to be What meaneth this for present necessitie What is this necessitie present but present infirmitie or els instant necessitie compelling to doe as y e order of necessitie requireth Or els he meaneth by this present necessitie the distresse of that time which then was instant and compelled him to write and so to beare with them which was for the auoyding of the fornicatioÌ„ amongst them and many other kinds of filthines aboue touched which might haue happened For the which fornication he tooke occasion to write vnto the Corinthians and to answere to theyr letters and therfore he vehemently agaynst the sayd Corinthians in y e former part of the sayd Epistle vttereth these words What will you shall I come to you with a rod or in loue and in the spirite of meekenes There is heard among you to be fornication 1. 〈…〉 such fornication as is not named among the Gentiles that one should haue his own fathers wife c. And therfore for this necessity of auoyding such fornication he saith It is good for a man so to be that he which cannot coÌ„teine 1. 〈…〉 should mary take a wife which afterward he expouÌ„deth thus inferring art thou bouÌ„d to a wife seek not to be losed And if thou be losed froÌ„ a wife seek not a wife But if thou takest a wife thou sinnest not and if a virgine mary she sinneth not c. And that he spake not thys by way of commaunding but of sufferance and compassion he sheweth plainly in these words folowing But I spare you that is to say I beare with your infirmity therefore he leaueth it in the free power and will of euery man to chuse what he best liketh Neither doth he inforce any man he sayth violently nor charge them with any strait commaundement and therfore addeth these words folowing And this I speake for your owne commodity not to tangle you as in a snare but for that it is good and honest for you that you may serue the Lord without separation This he sayth to them whom before he exhorted to coÌ„tinency and whom he woulde not to be let or troubled by matrimoniall coniunction But to other he sayth thus If
hys speach And so these two after they had confirmed manye in Gods truth gaue their lyfe for Christes Gospell Ibidem Ioan. Andreas Promoter Tho. Sanpaulinus martyr Peter Liset President of the Counsel of Paris Mailardus Doctor Sorbonius Aubertus Consiliarius Thomas Sanpaulinus At Paris An. 1551. This Thomas a yong man of the age of 18. yeares commyng from Geneua to Paris rebuked there a maÌ„ for swearing For the which cause he being suspected for a Lutheran was followed and watched whether he went and was taken and broughte before the Counsaile of Paris and put in prisoÌ„ where he was racked and miserably tormented to the inteÌ„t he should eyther chaunge his opinion or confes other of hys profession Hys tormentes and rackinges were so sore through the setting on of Maillard and other Sorbonistes that the sight therof made Aubertus one of the counsayle a cruell and vehement enemy against y e Gospel to turne hys back and weepe The youÌ„g man when he had made the tormenters weary with racking and yet woulde vtter none at last was had to Maulbert place in Paris to be burned Where he being in the fire was pluckt vp agayn vpon y e gybbet and asked whether he would turne To whome he sayd that he was in hys way toward God and therfore desired them to let him go Thus this glorious martir remayning inexpugnable glorified the Lord with constant confession of his truth Ibid.  Mauricius Secenat In Prouince An. 1551. He first hauing interrogations put to hym by the Lieuetenaunt of that place Mauryce Senenat martyr made hys aunsweres thereunto so as no great aduantage could be taken thereof But he being greatly compuncted and troubled in hys conscience for dissembling with the truth and called afterward before the Lorde chiefe Iudge aunswered so directly that he was condemned for y e same and burned in Prouince Ex eodeÌ„ A Cittizen of Vzez Ioannes Putte or de Puteo surnamed Medicus At Vzez in Prouince An. 1551. This Medicus beyng a Carpenter and vnlettered Ioannes de Puteo martyr had a controuersie about a certaine pitte withe a Citizene of the towne of Uzez where he dwelled He to cast thys Medicus in the lawe from the pitte accused him of heresie bringing for his witnesses those labourers whome Meddicus had hyred to work in his vineyard wherfore he being examined of the Sacrament of y e Lords Supper was condemned and burned At Uzez in Prouince Ex eodem The gouernour of Lyons The Official of the Archdeacon of Lyons Claudius Monerius At Lyons An. 1551. This man being well instructed in y e knowledge of Gods worde for the whiche he was also driuen from Auernia came to Lyons Claudius Monerius martyr and there taught children He hearing of y e Lord Presidents comming to the citie went to geue warning to a certain familiar friend of hys and so conducted him out of y t town In returning agayne to comforte the mans wife and children he was taken in hys house and so he confessing that which he knew to be true and standing to that whiche he confessed after muche affliction in prison and doungeons was condemned and burned at Lyons He was noted to be so gentle and milde of conditions and constant withall and also learned that certayne of the Iudges coulde not forbeare weeping at his death The sayd Monerius being in Prison wrote certeine letters but one specially very comfortable to all the faythful which the Lorde willing in y e ende of these histories shal be inserted He wrote also y e questioÌ„s interrogatories of y e Official w t his aunsweres likewise to the same which summarily we haue here contracted as followeth Officiall What beleue you of the Sacrament The Sacrâ—ment is the bodye of Christ in the bread or no The Martyr I worship Iesus Christ in heauen sitting at the right hand of God the Father Officiall What say you by purgatory The Martyr Forsomuch as there is no place of mercy after thys life therefore no neede there is of any purgation but necessary it is that wee be purged before wee passe hence Officiall Supremacie Of the Pope what thinke you The Martyr I say he is a Bishop as other Bishops are if he be a true folower of S. Peter Officiall Vowes What say you of vowes The Martyr No man can vow to God so much but the lawe requireth much more then he can vow Officiall Praying to Saintes Are not Sayntes to be inuocated The Martyr They can not pray without fayth and therfore it is in vayne to call vnto them And againe God hath appoynted his Aungels about vs to minister in our necessities Officiall Is it not good to salute the blessed virgine wyth Aue Maria The Martyr When she was on this earth she had then need of the Aungels greeting for then she had need of saluation as well as other but now she is so blessed that no more blessing can be wished vnto her Officiall Images Are not Images to be had The Martyr For that the nature of man is so prone to Idolatry euer occupyed and fixed in those thinges whych lye before his eies rather then vpon those which are not seene Images therefore are not to be sette before Christians You know nothing is to be adored but that which is not seene with eies that is God alone which is a spirit and him we must worship onely in spirit and truth Officiall What say you by the canonicall or ordinary houres for prayer The Martyr To houres and times prayer ought not to be tied But when so euer Gods spirit doth mooue vs or when any necessity driueth vs theÌ„ ought we to pray Then the Officiall asked what he thought of holy oyle salt with such other like To whome the Martyr aunswered that all these thinges were a meere * Maranatha is an Hebrue word mentioned 1. Cor. l 6. and signifieth curse or malediction to the losse of all that a man hath and thereof commeth Matanismas vid. Nic. Lyr. Renate Poyet martyr Maranismus that is sauoured of the law of MaranoruÌ„ and of the superstition of the Iewes  Renate Poyet At Salmure in Fraunce An. 1552. Renate Poyet the sonne of William Poiet which was Chauncellour of Fraunce for the true and syncere profession of the word of GOD constantly suffered Martyrdome and was burned in the Citty of Salmure an 1552. Ex Crisp.  Iohn Ioyer and his seruant a young man Ioh. Ioyer with his seruaunt martyrs At Tholouse An. 1552. These twoe comming from Geneua to theyr Countrey with certayne bookes were appreheÌ„ded by y e way and at length hadde to Thoulouse Where the mayster was first condemned The seruaunt beyng young was not so prompt to aunswere them but sent them to his mayster saying that he should answer them When they were brought to the stake the yong man first going vp began to weep The mayster fearyng least he would geue ouer ranne to
and Priestes to God his father c. Apoc. 1. Of y t maner is Christ a priest for euer and all we are Priestes through him and neede no more of anye such priest to be a meane for vs vnto God c. 12 He destroyeth the sacraments of Matrimony and Orders Fol. 144. 12. article As truly as matrimony and orders be sacramentes so truely is this article an heresie 13 He sayth that Purgatory is of the popes inuention and therefore he may doe there what soeuer he will Fol 150. One of the popes owne writers saith thus 13. articlâ— soules being in purgatory are vnder y e popes iurisdiction the P. may if he will euacuate all purgatory Ioannes Angelus Furthermore y e olde Fathers make litle mention of purgatory y e Greek church neuer beleued Purgatory S. Augustine doubteth of purgatory and the scriptures playnly disproue purgatory S. Iohn sayth The bloud of Iesus Christ the sonne of God purgeth vs from all sinne And the pope sayth sinne can not be purged but by the fire of purgatory 1. Iohn 1. nowe whose inuention can Purgatory be but onely the popes 14 Saintes be saued not by theyr merites but onely by the merites of Christ. fol. 151. What can be more manifest and playne by the Scryptures then this Esay sayth All we haue erred 14. article euery man in his owne wayes Veritye made heresie and God hath layd vpon him all our iniquities c. 15 He sayth no man may be hired to pray fol. 155. The wordes in the obedience be true which are these 15. article To pray one for an other are we equally bound to pray is a thing that we may alwayes doe what soeuer we haue in hand and that to do may no man hyre an other The place annexed christes bloud hath hyred vs already c. 16 Why should I trust sayth he in Paules prayer or holines 16. article If S. Paule were aliue he would compare himselfe to S. Paule and be as good as he fol. 159. The wordes of Tindall be these Why am not I also a false Prophet if I teache thee to trust in Paule The place annexed or in hys holines or praier or in any thing sauing in Gods word as Paule did Iâ— Paule were here and loued me as hee loued them of his time The wordes of Tindall import no such meaning as is in the article to whom hee was a seruaunt to preache Christ what good could he do for me or wish me but preache christ pray to God for me to open my hart to geue me his spirite and to bring me vnto the ful knowledge of Christ Unto which port or hauen when I am once come I am as safe as Paule ioynt heire with Paule of all the promises of God c. 17. article 17 He sayth that all that be baptised become Christ himselfe fol. 163. With this Article conferre the words of the Obedience The place annexed which be these In Math. 28. sayth Christ in as muche as ye haue done it to any of the least of these my brethreÌ„ ye haue done it to me And in as much as ye haue not done it vnto one of the least of these ye haue not done it vnto me Here seest thou that we are Christes brethren and euen Christ himselfe and whatsoeuer we doe one to another that do we to Christ. c. 18 He sayth that the children of fayth be not vnder no lawe 18. Article fol. 163. The wordes of Tindall be these The place annexed The article is true being truly taken I serue thee not because thou art my mayster or king for hope of rewarde or feare of payne but for the loue of Christ. For the childreÌ„ of fayth are vnder no law as thou seest in the Epistle to the Romaines to the Galath and the 1. to Tim. but are free The spirite of Christ hath written the liuely law of loue in their hartes whiche driueth them to worke of theyr owne accorde freely and willingly for the great loue sake onelye which they see in Christ and therfore need they no lawe to compell them c. 19 There is no deede so good 19. Article but that the law condemneth it fol. 177. The place in the Obedience is this The place annexed Thou hast the story of Peter how he smote Malchus eare and howe Christ healed it agayne There hast thou in plaine text great fruit and great edifying which I passe ouer TheÌ„ come I wheÌ„ I preach of the law and the gospell and borow this example to expresse the nature of the law and of the Gospell and to paynt it vnto thee before thine eyes What heresie is in this and of Peter hys sword make I the law and of Christ the gospel saying as Peters sworde cutteth of the eare so doth the lawe The law damneth the law killeth and mangleth the conscieÌ„ce There is no eare so righteous that can abide the hearyng of the law There is no deede so good but that the law daÌ„neth it But Christ that is to say the Gospell the promises and Testament that God hath made in Christ healeth the eare and conscience which the law hath hurt c. 20 To aske of God more then he hath promised 20. Aâ—ticleâ— commeth of a false fayth and is playne idolatry 171. The wordes of Tindall are these Looke wherin thou canst best keep the commaundementes The place annexed thither get thy self and there abide c. If we haue infirmities y t draw vs froÌ„ the lawes of God let vs cure them with the remedies that God hath made If thou burne marry for God hath promised thee no chastitie as long as thou mayest vse y e remedy that he hath ordayned What heresie is in this no more then hee hath promysed to slacke thine hunger without meate Now to aske of God more then he hath promised commeth of a false fayth and is playne Idolatry c. 21 Our payne taken in keeping the commaundements doth nothing but purge the sinne that remayneth in the fleshe 21. article But to looke for any other reward or promotion in heauen then God hath promised for Christes sake is abhominable in the sight of God fol. 171. Consider the place in the Obedience which is this To looke for any other reward or promotion in heauen or in the life to come The place annexed then that which God hath promised for Christes sake and which Christ hath deserued for vs with his payne taking is abhominable in the sight of God For Christ only hath purchased the reward and our payne taking to keepe the commaundements doth but purge the sinne that remayneth in the flesh and certifie vs that wee are chosen and sealed with Gods spirit vnto the rewarde that Christ hath purchased for vs c. 22 The Pope hath no other authoritie but to preache onely fol. 173.
t your grace whom we should otherwise honour for the kinges maiesties sake by your owne deedes shoulde prouoke vs to offend you we do perceaue great discommoditie to the realm by your graces singularitie if it may be so named in opinion in one respect as you are sister to our soueraigne Lord maister we most hūbly beseeche your grace to shew your affection cōtinually towardes him as becōmeth a sister And as your grace is a subiect and we counsellors to his Maiesties estate we let you know the exāple of your graces opinion hindreth the good weale of thys realm which thing we think is not vnknowne vnto you if it be we let your grace knowe it is to true For Gods sake we beseech your grace let nature set before your eyes the yong age of the king your brother Let reason tell you y e losenes of the people how then can you without a wayling hart thinke that ye should be y e cause of disturbance if your grace see the king being y e ordinary ruler vnder God not onely of all others in the realme but of you also call his people by ordinary lawes one way with what hart can your grace stay your selfe without following muche worse to stay other y t would follow their soueraigne Lord Can it be a loue in you to forsake him his rule and lawe take a priuate way by your selfe If it be not loue it is much lesse obedience If your grace thinke the kings maiestie to be ouer his people as the head in a mans bodye is ouer the rest not onely in place but in dignitie and science how can you being a principall mēber in y e same body keep y e nourishment from y e head we pray your grace most earnestly think this thing so much greueth vs as for our priuate affectiō good willes vnto you though we shuld dissemble yet for our publicke office we cannot but plainely enforme your grace not doubting but that your wisedome can iudge what your office is if it were not your owne cause we know your grace by wisedome could charge vs if we suffered y e like in any other Truely euery one of vs a part honoreth your grace for our maisters sake but when we ioyn together in publick seruice as in this writing we do We iudge it not tollerable to know disorder to see the cause leaue it vnamēded For though we would be negligēt y e world would iudge vs. And therfore we do altogether eftsoones require your grace in the kinges maiesties name y t if any of your 2. chaplains Mallet or Barcklet be returned or as soone as any of them shall returne to your graces house y e same may be by your graces commaundement or order sent or deliuered to the sheriff of Essex who hath commandement from the kings maiestie by order of the law of his crowne to attache them or if that conditiō shall not like your grace yet y t then he may be warned frō your graces house yet not kept there to be as it were defended frō the power of the law Which thing we think surely neither your grace will meane nor any of your counsell assent thereto And so to make an end of our letter being long for the matter and hitherto differred for our great busines we trust your grace first seeth how y e vsage of your Chaplaines differeth from the maner of our licence and what good entent moued vs to write vnto you in former letters lastly that the thinges whereunto the king and the whole realme hath consented be not onely lawful and iust by the pollicie of the Realme but also iust and godly by the lawes of God So that if we which haue charge vnder the King should willingly consent to the open breach of them we could neyther discharge our selues to the king for our dueties neyther to God for our conscience The consideration of which things we pray almighty God by his holye spirit to lay in the bottome of your hart and thereupon to build such a profession in you as both God may haue his true honor the king his dewe obedience the Realme concord and we most comfort For all the which we do hartely pray therwith for the cōtinuance of your graces helth to your harts desire Frō Westminster y e xxv of December * The Lady Mary to the Lordes of the Counsell xx May. 1551. MY Lordes after my harty commendations to you although both I haue bene and also am loth to trouble you with my letters yet neuerthelesse the newes which I haue lately hard touching my Chaplayne Doctor Mallet forceth me thereunto at this present for I heare by credible report that you haue committed him to the tower which newes seeme to me very strange notwithstanding I thought it good by these to desire you to aduertise me what is the cause of his imprisonment assuring you I would be sory that any of mine should deserue the like punishment and there is no creature within the Kings maiesties Realme would more lament that any belonging to them should giue iust cause so to be vsed then I would do who would haue thought much frendship in you if you had geuen me knowledge wherein my sayd Chaplein had offended before you had ministred suche punishment vnto him eftsoones requiring you to let me knowe by this bearer the truth of the matter And thus thanking you for the short dispatch of the poore Marchaunt of Portingall I wish to you all no worse then to my selfe and so bid you farewell From Beaulien the 2. of May. Your frend to my power Mary * The Counsell to the Lady Mary 6. of Maye 1551. AFter our humble cōmendatiōs to your grace we haue receiued your letters of the second of this moneth by the which your grace seemeth to take it straungely that Doctor Mallet is committed to prison whereof we haue the more maruell seeing it hath bene heeretofore signified vnto you that he hath offended the kings maiesties lawes and thereof condemned your grace hath bene by our letters earnestly desired that he might be deliuered to the Sheriffe of Essex according to the iust processe of the lawe to the which all maner persons of this Realme be subiect whereof howsoeuer it seemeth straunge at this tyme to your grace that he is imprisoned it may seme more strange to other that he hath escaped it thus long and if the place being the Tower moue your grace not to impute his imprisonment to his former offense then we pray your grace to vnderstand that in deede it is for the very same and the place of the imprisonment to be at the Kings Maiesties pleasure from whome besides the charge of his lawes we haue expresse commaundement to doe that we doe And so we beseech your grace to thinke of vs that neither in thys case nor in any other we meane to do any other then minister and see as much as in our
repraesentauit corpus suum God hath not cast away his creature but by it hee hath represented his body Origenes vppon Leuiticus speaking of the drinking of Christes bloud sayeth Non sanguinem carnis expetimus sed sanguinem verbi Origines in 〈◊〉 We doe not desire y e bloud of the flesh but the bloud of the woorde Ambrose called the Sacrament Typum corporis Christi and Basilius Antitypum whych is as much to say Typus Antyphon as a token a figure a remeÌ„brance and example of Christes body Origine vpon the 14. chapt of Mathew In isto pane quod est materiale eijcitur in secessum id autem quod fit per verbum Dei pro fidei ratione prodest Origen 〈◊〉 Matth. Cap. 14. In thys bread that thing which is matoriall passeth throughe mans body but that which is made by the woord of God by the meanes of faith doth profite And least perhaps you thinke that hee spake those woordes of our common table bâ—ead he concludeth the matter himselfe with these words Haec diximus de pane symbolico These things we haue spoken of the mysticall bread Augustinus contra aduersarium legis Prophetarum declareth that it must needes be a figure and a remembraunce of the body of Christ Augustinus contra aduersaâ—um 〈◊〉 Prophetaâ—â—â— Ista secundum sanae fidei regulam figuratè intelliguntur Nam alioqui horribilius videtur esse humanam carnem vorare quam perimere humanum sanguinem potare quâ—m fundere These things are vnderstanded figuratiuely according to the rule of sound and true faith For otherwise it seemeth to be more horrible to eate mannes flesh then to kill a man and more horrible to drinke mannes bloud then to shed it And therfore he saith vpon the 98. Psalme Non hoc corpus quod videtis estis manducaturi August in Psal. 98. nec bibituri sanguinem quem fundent qui me crucifigent Sacramentum aliquod vobis trado i. Ye shall not eat this body which you see and drinke that bloud which they shal shed that shall crucifie me I commend vnto you a Sacrament Tertullian Aliud a pane corpus Iesus habet nec pro nobis panis traditus Tertulliaâ—â—s sed ipsum Christi verum corpus traditum est in crucem quod panis figura in coena exhibitium est i. Iesus hath an other body then breade for breade was not geuen for vs but the very true body of Christ was geuen vppon the crosse which body was exhibited in the Supper vnder the figure of bread This recordeth Theodoretus an auncient wryter and anoweth that there is no turning or altering of the bread in the Sacrament â—â—â—odoreâ—â—â— His woordes are these Symbola visibilia corporis sanguinis sui appellatione honorauit non mutans naturam sed naturae addens gratiam i. He hath honoured and dignified the visible signes wyth the name of his body and of his bloud not changing the nature but adding grace to nature And in an other place where hee maketh a true Christian man to reason with an heretike he geueth to the hereticke this part to holde with the turning of breade and wine into the natural body and bloud of Christ. The heretickes wordes are these Sacramentum Dominici corporis sanguinis alia sunt ante sacram inuocationeÌ„ post inuocationem verò muâ—antur alia fiunt The sacramentes of the Lordes body and bloude before the holy inuocation are one thing but after inuocation they are changed and made an other This maketh Theodor. to be the heretikes part Then bringeth he foorth the true Christian man which reprooueth the hereticke for so saying Incidisti in laqueos quos ipse struxeras Neque enim sancta illa symbola post consecrationem discedunt a natura sua Manent enim in priori substantia figura etenim oculis videri digitis palpari vt ante possunt Thou art fallen into the snares which thou thy seâ—â—e hast laid For those selfe same holy signes after this consecration do not go froÌ„ their nature for they abide still both in their former substance and figure and may be both with eyes seene and felt wyth handes as before To the same agreeth well Chrysostome saying Postquam sanctificatur panis Chrisostomus non amplius appellatur panis tametsimaneat natura panis i. After the breade is sanctified it is called breade no more althoughe the nature of bread stil remaine Hereby you may vnderstand how in what sort the old fathers how the primatiue and beginning church how the Apostles howe Christ himselfe tooke these wordes This is my body Now to withstand and stoutly to go against not onely ancient wryters or the congregation of Christian people which at that time was not ouergrown no neither spotted with couetousnesse and worldly honour but the Apostles also and God himselfe no doubt it is great fondnesse But what speake I of the olde fathers It is not long since the sacrament grew out of his right vnderstanding Transubstantiation a new inuention For thys word Transubstantiatio wherby they signifie turning of the breade into the body of Christ was neuer neyther spoken neither heard neither thought among y e auncient fathers or in the olde Churche But aboue 500. yeares past Pope Nicolas 2. in a Councell holden at Lateranum in Rome confirmed that opinion of the changing of bread woulde haue made an article of the faith and placed it in the Credo After whiche time ensued Corpus Christi daye Masses of Corpus Christi reseruation of the sacrament with honoure with canapies with sensing w t kneeling wyth worshypping and adoration and with so much as any man coulde deuise For they thought they could not do to much to hym after that the Bishoppe of Rome had allowed hym for a God But not fully 200. yeare before that time when thys doctrine first began to bud and yet notwithstandinge had not so preuailed but that a greate number of learned and good men could know the Sacrament to be a Sacrament and not himselfe Charles the great king of Fraunce and Emperour of Rome demaunded of a great learned man Carolus Magnus Bertramus whose name was Bertramus what hee thoughte by that straunge kinde of calling downe Christe from heauen and turning a litle gobbet of bread into his naturall body To whom Bertram made answere in this wise Dicimus quòd multa differentia feparantur corpus in quo passus est Christus sanguis quem in cruce pendens fudit hoc corpus quod in mysterio passionis Christi quotidie a fidelibus celebratur Etenim hoc corpus pignus species est illud autem ipsa veritas Apparet ergo quod tam multa differeÌ„tia separentur quantum est inter pignus eam rem pro qua pignus traditur quantum inter imaginem rem eam cuius imago est quantum inter speciem veritatem This
speaking of Christ tropicall figuratiue anagogicall allegoricall which they do interpret after this sort that although the substance of bread wyne doe remayne and be receiued of the faythfull yet notwithstanding Christ chaunged the appellation thereof called the bread by the name of his flesh the wine by the name of his bloud non rei veritate sed significaÌ„te misterio i. not that it is so in verye deede but signified in a misterye So that wee shoulde consider not what they bee in theyr owne nature But what they import to vs and signify and should vnderstand the Sacrament not carnally but spiritually and shoulde attend not to the visible nature of the Sacraments neither haue respect onely to the outward bread cup thinkyng to see there with our eye no other thinges but onely bread and wyne but that liftyng vp our mynds we should looke vp to the bloud of Christ with our fayth Ann. 1454. â—priâ—l should touche hym with our mynde and receiue him with our inward man and that beyng lyke Egles in this lyfe we should flye vp into heauen in our heartes where that Lambe is resident at the right hand of hys father 〈◊〉 Sacraâ—â—â—â— to 〈…〉 what it 〈◊〉 â—ature 〈◊〉 whaâ— it 〈…〉 which taketh away the sinnes of the world by whose stripes we are made whole by whose passion we are filled at hys table and whose bloud we receiuyng out of his holy side do lyue for euer beyng made the ghests of Christ hauing him dwellyng in vs through the grace of his true nature and through the vertue and efficacie of his whole passion beyng no lesse assured and certified that we are fed spiritually vnto eternall lyfe by Christes flesh crucified and by hys bloudshed the true food of our myndes then that our bodies be fed with meat and drinke in this lyfe and hereof this sayd mysticall bread on the table of Christ the mysticall wyne beyng administred and receyued after the institution of Christ be to vs a memoriall a pledge a token a sacrament The Sacrament is a â—â—moriall 〈◊〉 pledge a 〈◊〉 a â—â—crament 〈…〉 â—hat is 〈◊〉 by 〈◊〉 the 〈…〉 and a seale And thereof is it that Christ sayth not thus This is my body eate ye but after he had biddeÌ„ them eate then he said This is my body which shal be geueÌ„ for you Which is to mean as though he should say In eating of this bread consider you that this bread is no common thyng but a mysticall matter neither do you attend that which is set before our bodily eyes but what feedeth you within Consider behold my body crucified for you that eate and digest in your myndes Chaw you vpon my passion be fed w t my death This is the true meat this is the drinke that moysteneth wherwith you beyng truly fed and inebriate shall liue for euer The bread and the wyne which be set before our eies are onely declarations of me What the 〈◊〉 â—ody of Christ doth â—o our sâ—â—les but I my selfe am the eternall food Wherfore whensoeuer at this my table you shall behold the sacraments haue not regard so much to them as consider ye what I promise to you by them which is myselfe to be meat for you of eternall lyfe The onely oblation of Christ wherewith he offered himselfe to God the father once to death vpon the aultar of the crosse for our redemption was of such efficacy y t there is no more need of any sacrifice for the redemption of the whole world The sacriâ—â—ce of Christes 〈…〉 all but all y e sacrifice of y e old law he tooke away performyng that in very deede which they did signify and promise Whosoeuer therfore shal fixe the hope of his saluatioÌ„ in any other sacrifice he falleth froÌ„ the grace of Christ and is contumelious against the bloud of Christ. For he was wounded for our transgressions and was broken for our iniquities 〈◊〉 53. All we lyke sheepe haue wandered astray Euery man hath turned after his owne way and the Lord hath layd all our iniquities vpon him For he hath entered once for all into the holy place by the bloud not of Goates or Calues but by his own bloud Heb. 9. finding eternall redemption And hath entered into heauen to appeare now in the sight of God for vs not to offer hymselfe oftentymes for so should he haue suffred many times but now hath he appeared once to put away sinne through hys owne oblation And as it is appoynted to all men once to dye so also Christ once was offered Heb. 17. Who offering vp one oblation for sinnes sitteth now for euer on the right hand of God For by one oblation hath he made perfect for euer those that be sanctified For where is remission of sinnes there is now no more oblation for sinne but this only sacrifice of Christ whosoeuer shall seeke any other sacrifice propitiatory for sinne 〈◊〉 sacrifice 〈◊〉 for 〈◊〉 but 〈◊〉 maketh the sacrifice of Christ of no validitie force or efficacie For if it be sufficient to remit sinnes what neede is there of any other For the necessitie of another argueth and declareth this to be insufficient Almighty God graunt that we may truly leaue to one sacrifice of Christ and that wee to hym agayne may repay our sacrifices of thanksgeuing of prayse of confessing hys name of true amendment of repentaunce of mercifulnes towards our neighbors and of all other good workes of charitie Christ 〈…〉 for 〈◊〉 we 〈…〉 For by such sacrifices we shall declare our selues neither ingratefull to God nor altogether vnworthy of this holy sacrifice of Christ. And thus you haue out of the testimonies of holy scripture and of the ancient Doctors of the Church the true and sincere vse of the Lordes holy supper and the fruite of the true sacrifice of Christ. Which whosoeuer thorough captious or wrested interpretations or by mens traditions shal go about otherwise then Christ ordeined them to alter or traÌ„substantiate he shall aunswere to Christ in the latter day when he shal vnderstand but then to late that he hath no participation with the body and bloud of Christ but that out of the supper of eternal lyfe he hath eaten and dronken eternall damnation to hymselfe West Because we will not consume and spend the tyme in waste this your writyng which you exhibite hereafter shall be read in hys place In the meane season let vs now fall to the Arguments Ched The Scriptures in many places doe affirme Argument that Christ gaue hys natural body Mat. 26. Mark 14. Luk. 22 Ergo Aunsâ—â—â—â— I doe conclude that the naturall body is in the Sacrament Cran. To your argument I aunswer If you vnderstand by the body natural organicum that is hauyng such proportion and members as he had liuyng here then I aunswer negatiuely Furthermore concernyng the Euangelists thus I say and graunt that Christ tooke bread and called
bee brought vp in the feare of God and in his lawes And this is to certifie you that ye deliuer in any wise my eldest sonne vnto M. Throgmorton who vpoÌ„ his good wil hath promised me to bring him vp according to my desire and I trust as God hath put into his hart See therfore that ye deliuer him in any wyse without delay and as for the other if ye shall seeme to be burdened with him which I thinke nature will not suffer my desire is that it be brought vp in the feare of God to the vttermost of your endeuour with some honest man that hath the feare of God before his eies and let vs geue thanks vnto God which hath giuen them vs beseechyng hym that they may be counted worthy to be of that flocke that shall stand on the right hand of the Maiestie of God when he shall iudge the world Amen Yet once againe I warne you that ye continue in feruent prayer as I sayd before then shall ye be sure y t God euen of his owne mercy according as he hath promysed will be an husband vnto you prouide better for you theÌ„ I was euer able to do yea he wil cause all men that feare him to pitie you to helpe you succour you in all your necessities so that if any will do you wrong he wil be adâ—enged on hym Moreouer I wish you to keepe company w t those Keeping of good comâ—any of whome yee may learne to come to a more perfect knowlege in God and I doubt not but God will prouide that such will bee glad to receiue you if you shall professe and go forward in his truth Finally and to make an end I desire you that ye take heed with whom ye couple your selfe See that he be a maÌ„ that feareth God Exhortation to take heede whoÌ„ shee maryeth that shee mary in the Lord. loueth his lawes and will walke in the same to the vttermost of hys power such a one as can be content to loue you to care for you Take heede he be no brawler no drunkard no wicked person not giuen to filthines no worldling no dicer nor carder In fine no filthy person but chuse you such a one as God may be glorified in both your liues And again on your part loue him serue him obey him in all godlines as long as God shall geue you life in this world Then shall ye both be sure to obtaine that kingdome which God the father hath prepared and Iesus Christ obtayned for you that neuer shall haue end where I trust to abide your comming Amen By your husband Tho. Haukes Ye heard before in the letter of Tho. Haukes written to his wyfe mention made concerning his eldest sonne to be sent to M. Throgmorton Now what he writeth hymselfe to the said M. Throgmorton touching the same matter by this his letter to the said party here vnder ensuyng may appeare ¶ A letter of Thomas Haukes to M. Clement Throgmorton An other letter of Thomas Haukes written to M. Clement Throgmorton GRace mercy and peace from God the father and from our Lord Iesus Christ be with you assist you in al your thoghts words and works that he in all things as most woorthy may be glorified and that the blessing of Abraham may be poured plenteously on you and all your posteritie Where as the loue of God hath mooued you to require my sonne to be brought vp before your eyes the selfe same loue hath also mooued me in like case to leaue hym in your hands as vnto a father in myne absence I shall require you in Gods behalf according to your promise that ye will see hym brought vp in the feare of the Lord and instructed in the knowledge of his holy word that he may thereby learne to leaue the euill and know the good and alwayes be pricked forward with fatherly instructions to folow my footsteps that as almighty God hath made me worthy through his speciall grace to worke his will in obedience he may learne to follow me his father in the like to gods honor and prayse And this I require you in Gods behalfe to fulfill or cause to be fulfilled as ye before the liuing God will make aunswer for the same I haue left for the child certaine bookes which shall be deliuered vnto you wherein his instruction and saluation lieth if he learne and practise the same And thus most humbly beseeching you once agayne to be as good vnto him as your promise was to me that is to be a father a wall of defence vnto hym in all troubles I leaue him in your hand through the Lord Iesu and desire him to blesse both him you according to his good promise all that good which ye shal do vnto him I shal most hartily desire the euerlasting God to recompence vnto you in hys kingdome where I hope to meete both him and you among all Gods elect To which God be all praise honor and glory Amen Yours and all mens in Christ Iesu Tho. Haukes ¶ The history of Thomas VVattes examined tried and burnt for the truth of the Gospell THomas Wattes of Billerica Iune 10. The stâ—â—y of Thomas Wattes Martyr within the county of Essex and of the Dioces of London was by his occupation a linnen Draper who before he was appreheÌ„ded had sold and made away his cloth in his shop and disposed his things being set in order to his wyfe and children gaue away much of his cloth vnto the poore Thomas Wattes disposeth his goodes before he should be apprehended For he looked always to be taken by gods aduersaries and his as shortly after came in deed to passe so that vpon the 26. day of April he was apprehended and brought before the L. Rich and other Commissioners at Chelmesford and theâ—e beyng accused for not commyng to the church was vpon the same examined before the L. Rich Henry Tyrel Sir Anthony Browne Edmund Tyrell Tho. Mildman Iohn Wiseman Rog. Appleton Rich. Weston Iustice Gaudy c. The summe and principall effect of which examination here vnder followeth briefly expressed ¶ The examination of Tho. VVattes before the Lord Rich and others WHen this Tho. Wattes came before the L. Rich and other the Iustices The examinatioÌ„ of Thomas Wattes before the Lord Rich and other the Queenes commissioners The wordes of the Lord Rich to Tho. Wattes whose names are specified in the letter followyng which they sent vnto the B. of London agaynst him at the sessions at Chelmesford the Lord Rich sayd these words or the lyke in effect vnto hym Wattes ye be brought hither as I vnderstand because of disobedience to the Kyng and Queens lawes Ye will not come to the Church ye will not heare Masse c. but haue your conuenticles a sort of you in corners contrary to the K. and Queenes proceedings Unto whiche hys words Wattes answered and sayd My L. if
behauiour there Oh if there were in those men that are so present at the Masse eyther loue to God or to theyr brethren then woulde they for the one or bothe openly take Gods part and admonish theyr people of their idolatry They feare man more then hym which hath power to cast both soule and bodye to hell fire they halte on bothe knees they serue two maysters God haue mercy vppon suche and open theyr eyes with his eye salue that they may see that they which take no part with God are agaynst God and that they whiche gather not wyth Christ doe scatter abroade Oh that they woulde read what S. Iohn sayth will be done to the fearefull The counsayle geuen to the Churche of Laodicea is good counsaile for suche But to returne to you agayne dearely beloued be not yee ashamed of Gods Gospell It is the power of God to saluation to all those that doe beleue it 2. Timothy 1. Romans 1. Be therefore partakers of the afflictions as God shal make you able knowyng for certayne that he will neuer tempt you farther then hee will make you able to beare 1. Corinth 10. Philip. 1. 1. Peter 3. Math. 5. and thinke it no small grace of God to suffer persecution for Gods truth for the spirite of God resteth vpon you and ye are happie as one day yee shall see Read 2. Thess. 1. Heb. 12. As the fire hurteth not gold but maketh it finer so shall yee be more pure by suffering with Christ. 1. Pet 1. The flayle and wind hurteth not the wheat but clenseth it froÌ„ the chaffe And ye dearly beloued are Gods wheate feare not therefore the flayle feare not the fanning winde feare not the milstone feare not the ouen Persecution compared to the flayle which hurteth not but clenseth the wheat for all these make you more meete for the Lordes owne toothe Sope though it be blacke soyleth not the clothe but rather at the length maketh it more cleane so doth the blacke Crosse helpe vs to more whitenes if God strike with his battledore Because ye are Gods sheepe prepare your selues to the slaughter alwayes knoing that in the sight of the Lord our death shall be precious The soules vnder the aulter looke for vs to fill vp their number Romans 8. 1. Peter 5. Mathew 10. happy are we if God haue so appoynted vs. How soeuer it be dearely beloued cast your selues wholly vpon the Lord with whome all the heares of your heades are numbred so that not one of them shall perish Will we nill we we must drinke Gods cuppe if he haue appoynted it for vs. Drinke it willingly then Psalme 75. 1. Pet. 4. and at the first when it is full least peraduenture if we linger we shall drinke at the length of the dregges with the wicked if at the beginning we drinke not with his children for with theÌ„ his iudgement beginneth and when he hath wrought his will on mount Syon then will he visite the nations round about Submit your selues therefore vnder the mighty hande of the Lorde 1. Peter 5. Romans 8. No man shall touche you without his knowledge When they touch you therfore know it is your weale God therby will worke to make you like vnto Christ here that yee may be also like vnto him els where Acknowledge your vnthankfulnes and sinne and blesse God that correcteth you in the world 1. Cor. 11. because ye shall not be damned with the world Otherwise might he correct vs then in making vs to suffer for righteousnes sake but this he doth because we are not of the world Call vppon his name through Christ for his helpe as hee commaundeth vs. Beleeue that he is mercifull to you heareth you and helpeth you Psalme 50. Psalme 22. I am with him in trouble and will deliuer him sayth hee Knowe that God hath appoynted boundes ouer the whiche the Deuill and all the worlde shall not passe If all thinges seeme to be agaynst you yet say with Iob If he will kill me I will hope in hym Read the 91. Psalme and pray for me your poore brother and fellow sufferer for Gods Gospelles sake his name therefore be praysed and of his mercy he make me you worthy to suffer with good conscience for his names sake Die once we must and when we knowe not Happy is that death which seeing once it must needes be payd is bestowed vpon the Lord. happy are they whome God geueth to pay Natures debte I meane to dye for his sake Here is not our home therefore let vs accordingly consider thinges alwayes hauing before our eyes the heauenly Ierusalem Heb. 12. Apoc. 21 22 the way thether to be by persecutions the deare frendes of God howe they haue gone it after the example of our Sauioure Iesus Christ whose footesteppes let vs followe euen to the gallowes if God so will not doubting but that as he within three dayes rose agayne immortall euen so wee shall doe in our tyme that is when the trumpe shall blow and the Angell shall shoote and the sonne of man shall appeare in the cloudes with innumerable sainctes and Aungels in maiestie and greate glory then shall the dead arise and we shall be caught vp into the cloudes to meete the Lorde and so be alwayes with hym Comfort your selues with these wordes and praye for me for Gods sake E carcere 19. Nouemb. 1553. Iohn Bradford * To sir Iames Hales Knight then prisoner in the Counter in Bredstreate THe God of mercy and father of all comfort plentifully poure out vpon you and in you his mercye Another letter of M. Bradford to Syr Iames Hales Knight and wyth his consolations comforte and strengthen you to the end for his and our Christes sake Amen Although right worshipfull sir many causes myght moue me to be content with crying for you to your God and my God that he woulde geue you grace to perseuâ—re well as he hath right notably begunne to the great glory of his name and comfort of all suche as feare him as lacke of learning of familiaritie yea acquayntance for I think I am vnknown to you both by face and name and other such like thinges yet I cannot content my selfe but presuming something to scrible vnto you not that I thynke my scribling can do you good but that I might declare my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and compassion loue and effection I beare towardes your maistership which is contented yea desirous with vs poore misers and to confesse Christes Gospell in these perilous times and dayes of tryall Oh Lord God how good art thou which doest thus gleane out grapes I meane children for thy self and brethren for Christ Looke good M. Hales on your vocation not many Iudges How God gleaneth out his people not many knightes not myny landed men not many riche men and wealthye to â—iue as you are hath God chosen to suffer for his sake as hee hath nowe