Acts and Monuments Volume 2 Part 2
The source for this document is https://quod.lib.umich.edu/e/eebo/A67927.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
〈1 page duplicate〉 himself in it, and calling on the name of the Lord Jesus he was quickly out of pain, &c.
After the martyrdom was ended & that he was fallen a sleep in the Lord, there were some superstitious old women did blasphemously say that the Devil was so strong with him and all such heretics as he was that they could not feel any pain almost, nor yet be sory for their sins.
*The history and examinations of Robert Smith, constantly maynteining the truth of God's word, and suffering for the same in the month of August.
RObert Smith was brought unto Newgate the fifth of November, in the first and second yere of the king and queen, by John. Matthew, yeomā of the gard o • the quenes side, by the commandment of the Counsel. This Smith first gave himself unto service in the house of sir Thomas Smith knight, being thē Prouost of Eton: from thence he was preferred to Windsore, having there in the college a clerkship of x. pound a yere. Of stature he was tall & slēder, active about many things, but chiefly delighting in the art of Painting, which many times, rather for his minds sake thē for any living or lucre, he did practice & excercise. In religion he was fervent, after he had once tasted the truth: wherein he was much confirmed by the preachings & readings of one M. Turner of Windsore & others: wherupō at the coming of Queen Mary he was deprived of his Clerkship by her visitors, & not long after he was apprehended, and brought to examinatiō before Boner, as here followeth, written and testified with his own hand.
The first examination of Robert Smith before Bishop Boner.
ABout nine of the clock in the morning, I was among the rest of my brethren brought to the Bishops house: and I first of all was brought before him into his chamber to whom the bishop said, as followeth, after he had asked my name.
Never since I had years of discretion. For I never saw it needful, neither commanded of God to come to show my faults to any of that sinful mumber, whō ye call priests.
Thou showest thyself even at the first chop to be a rank heretic, which being weary of painting, art entered into Divinity, and so fallen, through thy departing frō thy vocation into heresy.
Although I have understanding in y e said occupation, yet (I praise God) I have had little need all my life hitheyto to live by the same, but have lived without the same in mine own house as honestly in my vocation, as ye have lived in yours, and yet used the same better then ever you used the Pulpit.
How long is it ago since ye received the sacrament of the alter, and what is your opinion in the same?
I never received the same since I had years of discretion, nor never will, by God's grace: neither do esteem the same in any point, because it hath not gods ordinance, neither in name, nor in other usage, but rather is set up & erected to mock God withal.
Do ye not believe that it is the very body of Christ that was borne of the virgin Mary, naturally, substantially and really, after the words of consecration?
I shown you before it was none of God's ordynaunces, as ye use it: thē much less to be God, or any part of his substance, but only bread & wine erected to the use aforesaid: yet nevertheless, if ye can approve it to be the body that ye spake of, by the word, I will believe it: if not, I will, as I do, account it a detestable Idol, not God, but contrary to God and truth.
Thē after many raging words & vain objections, he said there was no remedy but I must be burned.
Ye shall do no more unto me, then ye have done to better mē then either of us both. But think not thereby to quench the spirit of god, neither thereby to make your matter good. For your sore is too well seen to be healed so privily w t blood. For evē the very childrē have all your deeds in dirision: so that although ye patch up one place with authority, yet shall it break out in forty to your shame.
Then after much ado, & many railing sentences, he said throwing away y e paper of mine examinatiō: well evē now by my truth, even in good earnest: if thou wilt go and be shriven, I will tear this paper in pieces.
To which I answered: It would be too much to his shame to show it to men of discretion.
After which answer, I was carried down into the garden with my Gaoler, & there remained until my brother Harwood was examined: & thē being again brought up before the said Bishop, he demanded if I agreed with Harwood in his confession, upon these articles following.
What say you to the Catholic church? Do ye not confess there is one in earth?
Yes verily, I believe that there is one Catholic Church, or faithful Congregation, which as the Apostle saith, is built upon the Prophets and Apostles, Christ Jesus being the head corner stone: which church in all her words and works, maintaineth the word, and bringeth the same for her authority, & without it doth nothing, nor ought to do, of which I am assured, I am by grace made a member.
Ye shall understand, that I am bound when my brother offendeth, & will not be reconciled, to bring him before the congregation: now if your Church be the same, where may a man find it, to bring his brother before the same?
It is written in the Acts of the Apostles, that whē the tyranny of the Bishops was so great against the church in Jewry, they were fain to congregate in houses & privy places, as they now do: and yet were they nevertheless the Church of God: and seeing they had their matters redressed being shut up in a corner, may not we do the like now a days?
Yea, their Church was known full well. For saint Paul writ to the Corinthians to have the man punished & excommunicate, that had committed evil with his fathers wife. Whereby we may well perceive, it was a known church, but yours is not known.
Then could ye not persecute it, as ye do: but (as ye say) the Church of God at Corinth was manifest both to God and Paul: evē so is this Church of God in England whom ye persecute, both known to God, and also even to the very wicked although they know not, nor will not know their truth nor conversation: yea and your sinful number have professed their verity, and maineteyned the same a long season.
Well, thou sayest that the church of God was only at Corinth when Paul writ unto them, and so will I put in writing: shall I?
I do marvel greatly, my Lord, that ye are not ashamed to lay snares for your Brethren on this manner. This is now the third snare you have laid for me. First to make me confess that the Church of England is not the church of Christ: Secondly, to say, it is not known· Thirdly, to say the church of God is not universal, but particular: and this is not the office of a bishop. For if an innocent had come in your way, you would have done your best (I see) to have entangled him.
Well friend, quoth one of my Lord's Chapleynes, you are no innocent, as it appeareth.
By the grace of God, I am that I am: & this grace in me, I hope, is not in vain.
Well, quoth my Lord, laughing: tell me, how sayst thou of the church.
I told you whereupon the true Chrch is built, and I affirm in England to be the congregation of God, and also in Omnem terram, as it is written: Theyr sound is gone forth into all lands, and that this is the afflicted & persecuted Church, which ye cease not to imprison, slay & kill. And in Corinth was not all the congregation of God, but a number of those holy and elect people of God. For Paul neither Peter were present at Corinth when they wrote, & yet were they of the Church of God, as many thousands moe, which also communicate in that holy spirit.
What call ye Catholic, and what call you church?
Catholic is universal, and Church is a congregation knit together in unity.
Then after much like v •• ne talk, it was laid to my charge, that my fellow and I spake one thing. Whereof I praised God, and was sent again to a garden. Where after a while, as my Brother Harwood and I had been together, cometh one of my Lord's Chapleynes, that much desired to common with me, demanding first if I were not a prisoner.
I am in this flesh a Prisoner, and subject to my Mayster and yours: but I hope yet the Lord's free man through Christ Jesus.
I do much desire to talk with you lovingly, for because ye are a man that I much lament, with many other sweet words.
To which I answered: Sub melle latet venenum. And after much ado about his God, I compelled him to say, that it must needs enter into the belly, & so fall into the draught. To which he answered.
What derogation was it to Christ, whē the Jews spit in his face?
If the Jews being his enemies, did but spit in his face, and we being his friends throw him into the draught, which of us have deserved the greatest damnation? Then by your argument, he that doth injury to Christ, shall have a most plenteous salvation.
Then start he away, and would have his humanity incomprehensible, making a comparison between our soul and the body of Christ, bringing in to serve his turn, which way Christ came in among his disciples, the doors being shut?
Although it be said, that when he came the doors were shut, yet have I as much to prove, that the doors opened at his coming, as ye have to prove he came through the door. For that mighty God that brought the Disciples out of prisons, which yet whē search came, were found shut, was able to let Christ in at the door, although it were shut: and yet it maketh not for your purpose, for they saw him, heard him, and felt him, and so can we not say ye do, neither is he in more then in one place at once. At which answer, when he had made many scoffinges, he departed away from me, and we were carried unto my Lord's Hall; where we were baited of my Lord's band, almost all the day, until our keeper seeing their misorder, shut us up all in a fair Chamber, while my Lord went into his Synagogue, to condemn M. Denly and John Newman.
Then brought they up my Lord Major to hear our matter above in the chamber, and I first of all was called into the chamber, where my Lord intended to sup. Where my Lord Major being set with the Bishop and one of the Sheriffs, wine was walking on every side, I standing before them as an outcast, which made me remember how Pilate & Herod were made friends, but no man was sory for Joseph's hurt. But after my Lord's had well drūke, my ar • icles were sent for, & read, and he demanded whether I said not, as was written.
That I have said, I have said, and what I have said, I do mean utterly.
Well my Lord Major, your Lordship hath heard somewhat, what a stout heretic this is, and that his Articles have deserved death: Yet nevertheless for so much as they report me to seek blood, and call me bloody Boner, where as God knoweth, I never sought any man's blood in all my life, I have stayed him from the Consistory this day, whither I might have brought him justly: and yet here before your Lordship, I desire him to turn, and I will with all speed dispatch him out of trouble: and this I profess before your Lordship and all this audience.
Why, my Lord, do ye put out this fair visor before my Lord Major, to make him believe that ye seek not my blood, to cloke your murders through my stoutness, as ye call it? Have ye not had my brother Tomkins before you, whose hand when you had burned most cruelly, ye burnt also his body, and not only of him, but of a great many of the members of Christ, men that feared God, and lived virtuously, and also the Queens Majesty’s moste true subjects, as their goods and bodies have made manifest? and seeing in these Saints ye have shown so little mercy, shall it seem to my Lord and this audience, that ye will show me more favor? No, no, my Lord. But if ye mean as ye say, why then examine ye me of that I am not bound to answer you unto?
Well, what sayst thou by the Sacrament of the alter? is it not the very body of Christ, flesh, blood, & bone, as it was borne of the virgin?
I have answered, that it is none of God's order, neither any Sacrament, but man's own vain invention, and shown him the Lord's institution. But when he was so earnest before the audience, declaring that we knew nothing, bringing out his Hoc est corpus meum, to lay in my Dishe, I proved before the audience, that it was a dead God, declaring the destinction appointed between the two creatures of bread and wine, and that a body without blood hath no life. At which Harpsfield found himself much offended, and took the tale out of my Lord's mouth, saying:
I will approve by the Scriptures, that ye blaspheme God in so saying: for it is given in two partes, because there is two things shown, that is to say his body and his Passion, as saith S. Paul: and therefore is the bread his body, and the wine the representatiō of his death and blood shedding.
Ye falsify the word, and rack it to serve your purpose. For the wine was not only the showing of his passion, but the bread also: for our Savior saith: So oft as ye do this, do it in remembrance of me. And S. Paul saith: So oft as ye eat of this bread, and drink of this cup, ye shall show the Lord's death till he come. And here is as much reverence given to the one, as to the other.
Wherefore if the bread be his body, the cup must be his blood, and as well ye make his body in the cup, as his blood in the bread. Then up rose my Lord and went to the table: where my Lord Major desired me to save my soul. To whom I answered, I hope it was saved thorough Christ Jesus, desiring him to have pity on his own soul, and remember whose sword he carried.
At which I was carried into the Garden, and there abode until the rest of my friends were examined, and so were we sent away with many foul farewelles, to Newgate again, my Lord Bishop giving the keeper a charge to lay me in limb • .
An other examination of Robert Smith before the said Bishop.
VPon Saturday at eight of the clock, I was brought to his chamber again, and there by him examined, as followeth.
Thou Robert Smith. &c. sayst, that there is no catholic Church here on earth.
Ye have heard me both speak the contrary, and ye have written it as a witness of the same.
Yea, but I must ask thee this question: how sayest thou?
Must ye of necessity begin with a lie? it maketh manifest that ye determine to end with the same. But there shall no Liars enter into the kingdom of God. Nevertheless, if ye will be answered, ask mine articles that were written yesterday, and they shall tell you that I have confessed a Church of God, as well in earth as in heaven, and yet all one Church, & one man's members, even Christ Jesus.
Well, what sayest thou to auriculer confession? is it not necessary to be used in Christ's Church, and wilt not thou be shriven of the priest?
It is not needful to be used in Christ's Church, as I answered yesterday. But if it be needful for your Church, it is to pick men's purses. And such pickepurse matters is all the whole rabble of your ceremonies: for all is but money matters that ye maintain.
Why, how art thou able to prove that confession is a pickepurse matter? Art thou not ashamed so to say?
I speak by experience. For I have both heard and seen the fruits of the same. For first it hath been, we see, a bewrayer of kings secretes, and the secretes of other men's consciences. Who being delivered, and glad to be discharged of their sins, have given to Priests great sums of money to absolve them, & sing Masses for their souls health.
And for ensample, I began to bring in a pageant, that by report was played at saint Thomas of Acres, and where I was sometime a child waiting on a Gentleman of Norfolk, which being bound in conscience through the persuasion of the Priest, gave away a great sum of his goods, and forgave unto M. Gressam a great sum of money, and to another as much. The priest had for his part a sum, and the house had an annuity to keep him, the which thing when his brother heard, he came down to London, & after declaration made to the Counsayle, how by the subtlety of the Priest he had robbed his wife & children, recovered a great part again, to the value of two or three hundred pounds of Master Gressam and his other friend: but what he gave to the house, could not be recovered. This tale began I to tell. But when my Lord saw it sauored not to his purpose, he began to revile me, & said: By the Mass, if the Queens majesty were of his mind, I should not come to talk before any man, but should be, put into a sack, & • ogge tied unto the same, & so should be thrown into the water.
To which I answered again, saying: I know you speak by practice, as much as by speculation: for both you & your predecessors have sought all means possible to kill Christ secretly: record of M. Hunne, whom your predecessor caused to be thrust in at the nose, w t hot burning needles, and then to be hanged, & said y e same Hunne to have hanged himself: and also a good brother of yours, a Bishop of your professiō having in his prison an innocent mā, whom because he saw he was not able by the scriptures to overcome, he made him privily to be snarled, & his flesh to be torn and plucked away with a pair of pinsers, and bringing him before the people, said, the Rattes had eaten him. Thus according to your oath, is all your dealing and hath been: and as you taking upon you the office, do not without oaths open your mouth, no more do you without murder maintain your traditions.
Ah, ye are a generation of liars: there is not one true word that cometh out of your mouths.
Yes, my Lord, I have said that Jesus Christ is dead for my sins, and risen for my justification, and this is no lie.
Then made he his man to put in my tale of y e gentleman of Norfolk, and would have had me recite it again: which when I would not do, he made his man to put in such sums as he imagined. At the ende of this, cometh in M. Mordant knight, and sat down to hear my examination. Then said my Lord. Howe sayest thou Smith to the seven sacraments? Beleeuest thou not that they be God's order, that is to say, the sacrament of. &c.
I believe that in God's Church are but two Sacraments, that is to say, the sacrament of regeneration, & the sacrament of the Lord's supper: and as for the Sacrament of the alter, and all your sacraments, they may well serve your church, but God's church hath nothing to do w t them, neither have I anything to do to answer them, nor you to examine me of them.
First in halowing your water: in conjuring of the same: in baptising children, with anointing and spitting in their mouths, mingled with salt, and with many other lend ceremonies, of which not one point is able to be proved in God's order.
By the mass this is the unshamefast heretic that ever I heard speak.
Well sworn my Lord, ye keep a good watch.
Well, M. Controller, ye catch me at my words: but I will watch thee as well, I warrant thee.
By my troth, my Lord, quoth M. Mordant, I never heard the like in all my life. But I pray you my lord, mark well his answer for Baptism. He dissalloweth therein, holy oyntmēt, salt, and such other laudable ceremonies which no Christian man will deny.
That is a shameful blasphemy against Christ, so to use any mingle mangle in baptising young infants.
I believe, I tell thee, that if they die before they be baptized, they be damned.
Ye shall never be saved by that belief. But I pray you my Lord, show me, are we saved by water, or by Christ?
By both.
Then the water died for our sins: and so must ye say, that the water hath life, and it being our servant, & created for us, is our savior: this, my Lord, is a good doctrine, is it not?
Why, how understandest thou these scriptures? Except a man be borne of water and of the spyrit, he cannot enter into the kingdom of God.
And again, Suffer (saith our Savior) these children to come unto me: and if thou wilt not suffer them to be baptized after the laudable order, thou lettest them to come unto Christ.
Where ye allege Saint John, Except a man &c. and will thereby prove the water to save, and so the deed or work to save and put away sins, I will send you to Saint Paul, which asketh of the Galatians: Whether they received the spirit by the deeds of the law, or by the preaching of faith? and there concludeth, that the holy Ghoste accompanyeth the preaching of faith, and with the word of faith entereth into the heart. So now if Baptysme preach me the washinge in Christ's blood, so doeth the holy Ghost accompanye it, and it is unto me as a Preacher, and not a Savior. And where ye say, I let the children to come unto Christ, it is manifest by our Saviors words, that ye let them to come, that will not suffer them to come to him without the necessity of water. For he saith: suffer them to come unto me and not unto water, and therefore if ye condemn them, ye condemn both the merits and words of Christ. For our Savior saith: Except ye turn and become as childrē, ye cannot enter into the Kyngdome of GOD. And so brought I out many other ensamples, to make manifest, that Christ hath cleansed original sin, bringing in ensamples out of scriptures for the same.
It is not (saith Saint Peter) the washynge away of the filth of the flesh, but in that a good conscience consenteth unto GOD. And for to prove that water only bringeth not the holy ghost, it is written in the 8. of the Acts, that Simon received water, but would have received the holy ghost for money. Also that the holy ghost hath come before baptism, it is written that John had the holy ghost in his mothers womb. Cornelius, Paul, and the Queen of Candace servant, with many other received the holy ghost before Baptism. Yea, and although your generation have set at naught the word of God, and like swine turned his words upside down, yet must his Church keep the same in order that he left them, which his Church dare not break: and to judge children damned that be not baptized, it is wicked.
By our Lady syr, but I believe that if my child die without water, he is damned.
Yea, and so do I, and all Catholic men, good M. Mordant.
Well my Lord, such Catholic, such salvation.
Well Syr, what say you to the Sacrament of Orders?
Ye may call it the Sacrament of misorders: for all orders are appointed of God. But as for your shaving, anointing, greasing, poling, & roūding, there are no such things appointed in God's book, and therefore I have nothing to do to believe your orders. And as for you, my lord, if ye had grace or intelligence, ye would not so disfigure yourself as ye do.
Sayest thou so? now by my troth and I will go shave myself to anger thee withal: and so sent for his barber, which immediately came. And before my face at y e door of the next chamber he shaved himself, desiring me before he went, to answer to these articles.
What say you to the holy bread and holy water, to the sacrament of anointing, & to all the rest of such ceremonies of the church?
I say, they be babbles for fools to play withal, & not for the children of God to exercise themselves in: and therefore they may go among the refuse. Then went away Master Mordant, and my Lord went to shaving, leaving there certain Doctors, as he called thē, to assay what they could do, of whō I was baited for half an hour: of whō I also asked this questiō: Where were all you in the days of Kyng Edward, that ye spake not that which ye speak now?
Yea, but then ye had the faces of men, but now ye have put on Lions faces again, as saith S. John: Ye show yourselves now as full of malice as ye may be. For ye have for every time a viser: yea, & if another king Edward should arise, ye would then say, Down with the Pope, for he is Antichrist, and so are all his Angels.
Then was I all to reviled, and so sent away, & brought in again to come before these men: & one of them that baited me before, asked me if I disobeyed confession?
To whom I answered: Look in mine articles, and they shall show you what I allow.
Your articles confess that you allow not auriculare confession.
I allow it not, because the word alloweth it not, nor commandeth it.
No more do I when I confess them to almighty God.
Why, ye cannot say, that ye can hide them frō God, and therefore you must understand the words are spoken to be uttered to them that do not know them.
Ye have made a good answer: then must y e priest confess himself to me, as I to him. For I know his faults and secretes no more then he knoweth mine. But if ye confess you to the Priest, and not unto God, ye shall have the reward that Judas had: for he confessed him self to the priest, and yet went and hanged himself by and by: and so as many as do not acknowledge their faults to God, are said to hide them.
What did they that come to John to be baptized?
The came and confessed their sins unto almighty God.
And not unto John?
If it were unto John, as ye are not able to prove, yet was it to God before John, and the whole Congregation.
Why, and yet the scriptures say he had many Disciples, and that many Pharisees and Sadducees came to his Baptism. Here the Scriptures and you agree not. And if they confessed themselves to John, as ye say, it was to all the Congregation, as saint Paul doth to Timothy, and to all that read his Epistle, in opening to all the hearers, that he was not worthy to be called an Apostle, because he had been a Tyraunt. But as for ear confession, ye never heard it allowed by the word. For the Prophet David maketh his confession unto God, and saith: I will confess my sins unto the Lord. Daniel maketh his confession unto the Lord: Judith, Tobye, Ieremye, Manasseh, with all the forefathers did even so. For the Lord hath said: Call upon me in the time of trouble, and I will deliver thee. Knocke, ask, seek, with such like, and this is the word of God. Now bring somewhat of the word to help yourself withal. Then they raged and called me dog, and said I was damned.
Nay, ye are dogs, that for because holy things are offered, you will slay your friends. For I may say with S. Paul: I have fought with beasts in the likeness of mē. For here I have been baited these two days, of my Lord & his great Bulls of Basan, and in his hall beneath have I been baited of the rest of his bande. With this came my Lord from shaving, and asked me how I liked him?
Forsoothe, ye are even as wise as ye were before ye were shaven.
How standeth it, master Doctors, have ye done any good?
No, by my troth my Lord, we can do no good.
Then is it fulfilled which is written: How can an evil tree bring forth good fruit?
Nay, noughty fellow, I set these gentlemē to bring thee home to Christ.
Such Gentlemen, such Christ's: and as truly as they have that name from Christ, so truly do they teache Christ.
Well, wilt thou neither hear them nor me?
Yes I am compelled to hear you: but ye cannot compel me to follow you.
Well, thou shalt be burned at a stake in smithfield if thou wilt not turn.
And ye shall burn in hell, if ye repent not: but my Lord, to put you out of doubt, because I am weary, I will strayne curtesy with you. I perceive ye will not with your Doctors come unto me, and I am not determined to come unto you, by God's grace. For I have hardened my face against you as hard as brass. Thē after many railing sentences I was sent away. And thus have I left the truth of mine answers in writing (gentle Reader) being compelled by my friends to do it: that ye may see how the Lord hath according to his promise, given me a mouth and wisdom for to answer in his cause, for which I am condemned, and my cause not heard.
The last examination of Robert Smith.
THe 12. of July I was with my brethren brought into the Consistory, and mine articles read before my Lord Major and the Sheriffs, with all the assistances: to which I answered, as followeth.
By my faith, my Lord Major, I have shown him as much • auor as any man living might do: but I perceive all his lost, both in him and all his company.
At this word which he coupled with an oath, came I in, and taking him with the manner said: My Lord, it is written: Ye must not swear.
Ah, master controller, are ye come? Loe, my Lord Major, this is Mayster Speaker, pointing to my brother Tankerfield, and this is Mayster Controller, pointing to me. And then beginning to read my articies, he persevered till he came at my tale of the gentleman of Norfolk, and then demanded of my Lord Major, if he heard of the same before. To which he answered, No. To whō I answered.
My Lord Major shall it please you to hear me to recite it, as I heard it & told it, & then shall you hear the truth. For this tale that my Lord hath told, is untrue.
How say you good M. Mordant, spake he not this that is here, as it is written? were ye not by?
Yes, my Lord, that it is: I heard him say it.
How heard ye me say it, and were not present whē I spake it? should such a man make a lie? it is manifestly proved that the Prophet saith: Even as the king saith. so saith the Judge, that he may do him a pleasure again. And so was brought out my Gaoler for trial thereof, who there openly professed, that neither master Mordant nor the Doctors before mentioned were present when I spake it. At which master Mordant with blushing cheeks, said, he heard thē read, and heard me affirm the same, which was also not true. Then proceeded my lord with the rest of mine articles, d • maunding of me, if I said not as was written. To which I answered, No: and turning to my Lord Major, I said: I require you, my Lord Major in God's behalf, unto whom pertaineth your sword & Justice, that I may here before your presence answer to these objections that are laid against me, and have the probatiō of the same: and it anything that I have said or will say, be to be approved (as my Lord saith) heresy, I shall not only with all my heart forsake the same, and cleave to the truth, but also recant wheresoever ye shall assign me, and all this audience shall be witnesses to the same.
Why Smyth, thou canst not deny, but this thou sayedst?
Yes my Lord, I deny that which he hath written, because he hath both added to, & diminished from the same: But what I have spoken, I will never deny.
Why, thou spakest against the blessed Sacrament of the alter.
I denied it to be any Sacrament, and I do stand here to make probation of the same: and if my Lord here, or any of his Doctors be able to approve either the name, or usage of the same, I will recant mine error. Thē spake my Brother Tankerfielde, and defended the probation of things, which they called heresy, to the which the Bishop answered.
By my troth, Mayster speaker, ye shall preach at a Stake.
Well sworn, my Lord, ye keep a good watch.
Well, master Controller, I am no Saint.
No, my Lord, nor yet good Bishop. For a Bishop saith S. Paul, should be faultles, and a dedicate vessel unto god, and are ye not ashamed to sit in judgment, & be a blasphemer, condemning Innocents?
Well, M. Controller, ye art faultles.
My Lord Major, I require you in God's name, that I may have Justice. We be here today a great many of Innocentes, that are wrongfully accused of heresy. And I require you, if you will not seem to be parciall, let me have no more favor at your hands, then the Apostle had at the hands of Festus and Agrrippa, which being Heathen and Infidels, gave him leave not only to speak for himself, but also heard the probation of his cause. This require I at your hands, which being a Christian Judge, I hope will not deny me that right, which the Heathen have suffered: if ye do, thē shall all this audience, yea, & the Heathen speak shame of your fact. For a City (saith our savior) that is built on a hill, cannot be hid: if they therefore have the truth, let it come to light. For all that well do, come to the light, and they that do evil hate the light.
Then my Lord Major hanginge down his head, said nothing, but the Bishop told me, I should preach at a Stake, and so the Sheriff cried, with the Bishop, away with me.
Thus came I in before thē four times, desiring Justice, but could have none: and at length my friends requiring with one voice the same, & could not have it, we had sentence, and then • eing carried out, were brought in again, and had it every man severally given. But before the Bishop gave me sentence, he told me in derision of my Brother Takerfielde, a tale between a Gentleman and his Cook. To which I answered: My Lord, ye fill the people's ears with fantasies and foolish tales, and make a laughing matter at blood: but if ye were a true bishop, ye should leave these railing sentences, and speak the words of God.
Well, I have offered to that noughty fellow master Speaker, your companion the Cook, that my Chancellor should here instruct him: but he hath here with great disda • ne forsaken it. How sayest thou, wilt thou have him instruct thee, and lead thee in the right way?
My Lord, if your Chancellor shall do me any good, and take any pains, as ye say, let him take mine articles in his hands, that ye have objected against me, and either prove one of them heresy, or anything that you do, to be good: and if he be able so to do, I stand here with all my heart to hear him: if not, I have no need, I praise God of his sermon: for I come to answer for my life, and not hear a sermon.
Then began the sentence, In Dei nomine. To which I answered, that he began in a wrong name, requiring of him, where he learned in Scriptures to give sentence of death against any man for his conscience sake. To the which he made no answer, but went forward to the end and immediately cried. Away with me. Then I turned me to the Major, and said: Is it not enough for you my Lord Major, and ye that are the shiriffes, that ye have left the strayt way of the Lord, but that ye must condemn Christ causeless?
Well Mayster Controller, now ye cannot say, but I have offered you fair, to have instruction. And now I pray thee, call me bloody Bishop, and say, I seek thy blood.
Well, my Lord, although neither I, nor any of this congregation do report the truth of your fact, yet shall these stones cry it out, rather then it shall be hidden.
Away with him, away with him.
Away with him, take him away.
Well, good friends, ye have seen and heard the great wrong that we have received this day, & ye are all records, that we have desired the probation of our cause by God's book, and it hath not been granted: but we are condemned, and our cause not heard. Nevertheless my Lord Major, for as much as here ye have exercised God's sword causeless, and will not hear the righte of the poor, I committee my cause to almighty God, that shall judge all men according unto right, before whō we shall both stand without authority: and there will I stand in the right, and have true judgment, to your great confusion, except ye repent, which the Lord grant you to do, if it be his will. And then was I with the rest of my brethren carried away to Newgate.
Thus gentle Reader, as near as I can, I have set out the truth of my examination, and the verity of mine unjust condemnation for the truth, requiring god, that it may not be laid to the charge of thee, O England, requiring your hearty prayers unto God for his grace & spirit of boldness: with hope even shortly to set to my seal, at Uxbridge, the 8. of August, by God's grace: pray that it may be to his honor, my salvation, and your consolation, I pray you.
Da gloriam Deo.
Robert Smith.
Thus hast thou (good Reader) not only to note, but also to follow in this man, a singular example of Christian fortitude, which so man • ully and val • auntly did stand in the defense of his masters cause. And as thou seest him here boldly stand in examination before the Bishoppe and Doctors: so was he no less comfortable also in the prison among his fellows. Which also is to be observed no less in his other prison fellows, who being there together cast in an outward house within Newgate, had godly conference with themselves, with daily praying, and public reading, which they to their great comfort used in that house together: amongst whom this foresaid Smith was a chief doer. Whose industry was always solicitous, not only for them of his own company, but also his diligence was careful for other prisoners, whom he ceased not to dehort and dissuade from their old accustomed iniquity: and many he converted unto his Religion. Divers letters he wrote there in the prison to sundry his friends partly in metre, partly in prose. And first in metre as followeth.
O ye that love the Lord, see that ye hate the thing that is evil.
The exhortation of Robert Smith, unto his children, commonly set out in the name of master Rogers.
Written at the request of a Lady in her book.
Legem pone.
To his brother.
*To All which love God unfeignedly, and intend to lead a godly life according to his Gospel, and to persevere in his truth unto the ende: grace, and peace from God the father, and from our Lord Jesus Christ, Amen.
BE not afraid, most dearly beloved in our Savior Jesus Christ, at these most perilous days, wherein by the sufferance of God, the Prince of darkness is broken lose, and rageth in his members against the elect of God with all cruelty, to set up again the kingdom of Antichrist: against whom, see that ye be strong in faith to resist his most deuilishe doctrine with the pure Gospel of God, armyng yourselves with patience, to abide whatsoever shall be laid to your charge for the truths sake knowing that thereunto ye be called, not only to believe in him, but also to suffer for him. Oh howe happy are ye that in the sight of God are counted worthy to suffer for the testimony of Christ? Quiet therefore yourselves (Oh my loving brethren) and rejoice in him for whom ye suffer: for unto you do remain the unspeakable joys, which neither the eye hath seen, nor the ear hath heard, neither the heart of man is able to comprehend in any wise. Be not afraid of the bodily death, for youre names are written in the book of life, And the Prophets doth record, that in the sight of the Lord, precious is the death of his Saints. Watch therefore and pray, that ye be not prevented in the day of temptation. Now cometh the day of your trial, wherein the waters rage, and the stormy winds blow. Now shall it appear whether ye have built upon the fleeing sand, or upon the unmovable rock Christ, which is the foundation of the Apostles and Prophets: whereon every house that is built, groweth into an holy temple of the Lord, by the mighty working of the holy Ghost. Now approacheth the day of your batttayle, wherein it is required that ye show yourselves the valiaunte soldiers of Jesus Christ, with the armor of God, that ye may be able to stand fast against all the crafty assaults of the Devil. Christ is your Captayne, and ye be his soldiers, whose cognisaunce is the Cross, to the which he wyllingly humbled himself even unto the death, and thereby spoiled his enemies, and now triumpheth he over them in the glory of his father, making intercession for them that here do remain to suffer the afflictions that are to be fulfilled in his mystical body. It behooveth therefore everyone that will be counted his scholar, to take up his own cross and follow him, as ye have him for ensample: and I assure you that he being on your side, nothing shall be able to prevail against you. And that he will be with you even to the worlds ende, ye have his promise in the 28. of Matthew. He will go forth with his host as a conqueror to make a conquest. He is the man that sitteth on the white horse, crowned with immortality, and ye, brethren, are his fellowship, whereof he is the head. He hath your heart in his hand as a bow bent after his godly will: he shall dyrect the same according to the riches of his glory, into all spiritual and heavenly cogitations He is faithful, and will not suffer you to be further assaulted, then he will give you strength to overcome, and in the most danger he will make a way, that ye may be able to bear it.
Shrynke not therefore dear hearts, when ye shall be called to answer for the hope that is in you: for we have the comforter, even the spirit of truth which was sent from the heavens to teache us. He shall speak in us, he shall strengthen us: what is he then that shall be able to confound us? Nay, what Tiranne is he that now boasteth himself of his strength to do mischief, whom the Lord shall not with the same spirit, by the mouth of his servants, strike down to hell fire? Yea, sodaynly will the Lord bring down the glory of the proud Philistines, by the hands of his servant David. Theyr strength is in spear & shield, but our help is in the name of the Lord, which made both heaven and earth, He is our buckler and our wall, a strong Tower of defense. He is our God, and we are his people. He shall bring the counsels of the ungodly to naught. He shall take them in their own net. He shall destroy them in their own inventions. The right hand of the Lord shall work this wonder. His power is known among the children of men. Theyr fathers have felt it, and are confounded. In like manner shall they know that there is no counsel against the Lord, when their secrets are opened to the whole world, and are found to be against the living God. Work they never so craftily, build they never so strongly: yet down shall their rabble fall, and the builders them selves shall then be scattered upon the face of the earth, as accursed of God. The just shall see this and be glad, & praise the name of the Lord, that so meruellously hath delte with his servants, as to bring their enemies under their feet. Thē shall the fearful seed of Cayne tremble and quake. Thē shall the mockyng Ishmaelites be cast out of the door. Then shall the proud Nembroth see his labor lost. Then shall the beast of Babylon, be trodden under foot. Then shall the scribes and Pharisees for madness fret and rage. Then sha their painted wisdom be known, for extreme folly. Then shall bloody Dragon be void of his pray. Then shall the whore of Babylon, receive double vengeance. Then shall they scratch their crowns for the fall of their Maistres harlot, whom they now serve for filthy lucre, whē no man will buy their wares anymore. Then shall the Popish Priesthoode cry weal away with care, even when the Lord shall help his servants: which day is not far of, the day wherein the kingdom of Antichrist shall have an ende, and never arise any more. In the mean time, abide in certain and sure hope, cleaving unto the promises of God, which in their own time shall be fulfilled. Acquite youre selves like men against the enemies of GOD in all humbleness of mind, strong in spirit to acknowledge one God, one holy Sauioure Jesus Christ, one only everlasting and sufficient sacrifice for the remission of sins even the precious body of the Lord Jesus once offered for all and forever. Which now sitteth on the right hand of God, and from thence shall he come, to judge both the quick and the dead at the last day: & until that time, occupyeth that blessed body, none other place to dwell in, to be kept in, to be closed in, but only in the heavens, even in the glorious majesty of God, personally abidyng there in the flesh, not coming down from thence till the last hour. And as he never ceaseth to be man, so doth he never lose the similitude of man: his body there hath his liniamentes, he leaveth them not: so hath that body there his highness, and shrinketh not, and his manly shape, he altereth not at any time. He is in that he took of the virgin Mary, a natural man in all conditions except sin. And what he took of his blessed Mother, by the working of the holy Ghost, he took it forever, and will not exchaunge the same for any other. He took the shape of a man with the substance of his manhood, in one sacred womb. There were they coupled together by the holy ghost, never to be divided a sunder. He retayneth the one with the other, in seperablye. As he will not altar the substance of his flesh, into the substance of bread no more will he altar the shape of his body, into the form of bread There cannot be a greater absurdity against the truth, then to think that he would leave the shape that he took in the virgins womb, being an accident unto his manhood, and join unto the same a wafer cake baken in an oven, or between a pair of irons. As he is in heaven very man, one only mediator between God and man, even the man Christ Jesus, he it is that is the propitiation for our sins. Be bold therefore, to confess this most pure and Apostolical doctrine: and also that all favor, mercy, and forgiveness cometh only by him He only of God the father was made for us, all wisdom, righteousness, sanctification and redemption. All these are the gifts of God the father, freely given unto us by Christ Jesus God and man, through faith in his blood, and not by the merits of men. Gifts they are (I say) freely given unto us of favor, without our desert by believing, and not by deserving. To this do the law and the Prophets bear witness.
This doctrine have all the blessed Martyrs of Christ's church wytnessed with their blood to be true. To this truth, have all the consciences of all true believers subscribed ever since the Ascension of Christ. This witness is not of man, but of God. What better quarrel can ye thē have to give your lives for, then the truth it self? That man that giveth his life for the truth, taketh the rediest way to life. He that hath the Popes curse for the truth, is sure of Christ's blessing. Well then my brethren what shall now let, but that ye go forward as ye have begun? Nay rather run with the runners that ye may obtain the appointed glory. Hold on the right way, look not back, have the eye of youre heart fixed upon GOD, and so run, that ye may get hold of it. Cast away all your worldly pelf, and worldly respects, as the favor of friends, the fear of men, sensual affection, respect of persons, honor, praise, shame, rebuke, wealth, poverty, riches, lands, possessions, carnal fathers and mothers, wife and children, with the love of your own selves, and in respect of that heavenly treasure ye loooke for, let all these be denied, & utterly refused of you, so that in no cōditiō they do abate your seal, or quench youre love towards God. In this case make no acōpt of thē, but rather repute thē as vile, in comparison of everlasting life. Away with them as thorns that choke the heavenly seed of the Gospel, where they be suffered to grow. They are burdens of the flesh, which encumber the soul exchaunge them therefore for advantage. Doth not he gain that findeth heavenly and immortal treasure, for earthly & corruptible riches? Loseth that man anything, which of his carnal father and mother is forsaken, when therefore he is received of God the father to be his child and eyre in Christ? Heavenly for earthly: for mortal, immortal: for transitory things, permanēt: is great gains to a Christian conscience.
Therefore as I began, I exhort you in the Lord, not to be afraid. Shrinke not my brethren, mistrust not God, be of good comfort, rejoice in the Lord, hold fast your faith, and continue to the end Deny the world and take up your cross and follow him which is your loadesman, and is gone before. If you suffer with him, yea you shall reign with him. What way can you glorify the name of your heavenly father better, then by suffering death for his sons sake? What a spectacle shall it be to the world to behold so godly a fellowship as you servants of God, in so just a quarrel as the Gospel of Christ is, with so pure a conscience, so strong a faith, and so lively a hope, to offer yourselves to suffer most cruel torments at the hands of God's enemies, and so to end your days in peace, to receive in the resurrection of the righteous, life everlasting?
Be strong therefore in your battle. The Lord God is on your side, and his truth is your cause: and against you be none, but the enemies of the cross of Christ, as the serpent and his seed, the Dragon with his tail, the marked men of the Beast, the offspring of the Pharisees, the congregation malignant, the generation of Vipers, murderers, as their father the devil hath been from the beginning. To conclude, such are they as the Lord God hath always abhorred, and in all ages resisted and overthrown. God, from whom nothing is hid, knoweth what they are. He that searcheth the hearts of men, he hath found them out to be crafty, subtle, full of poison, proud, disdainful, stiffnecked, devourers, raueners, and barkers against the truth, filthy & shameless- and therefore doth the spirit of God, by the mouths of his holy Prophets and Apostles, call them by the names of Foxes, serpentes. Cockatrices, Lions, Leopardes, Bulls, Bears, Wolves, Dogs, Swine, Beasts, teaching us thereby to understand, that their natural inclinatiō is, to deceive, poison, and destroy (as much as in them lieth) the faithful and elect of God. But the Lord with his right arm shall defend his little flock against the whole rabblement of these worldlings, which have conspired against him: he hath numbered all the hears of his children's heads, so that not one of thē shall pearish without his fatherly will. He keepeth the sparrows, much more will he preserve them whom he hath purchased with the blood of the immaculate Lamb. He will keep them unto the hour appointed, wherein the name of God shall be glorified in his saints. In the mean time let them work their willes, let them envy, let them malign, let thē blaspheme let them curse, banne, betray, whip, scourge, hang and burn: for by these means God will try his elect as gold in the furnace and by these fruits, shall they also bring themselves to be known what they be, for all their sheep's skins. For as he that in suffering patiently for the Gospel of God, is thereby known to be of Christ: even so in likewise is the persecutor of him known to be a member of Antichrist. Besides this, their extreme cruelty shall be a mean, the sooner to provoke God to take pity upon his servants, and to destroy them that so tyrannously entteate his people: as we may learn by the histories, as well in the bondage of Israel under Pharaoh in Egypt, as also in the miserable captivity of Judah in Babylon: Whereas, when the people of God were in most extreme thralldom, thē did the Lord stretch forth his mighty power to deliver his servants. Though God for a time, suffer them to be exalted in their own pride, yet shall they not scape his vengeance. They are his rods, and when he hath worn them to the stumpes, then will he cast them into the fire: this shall be their final reward. Our duty is in the mean while, patiently to abide the will of God, which worketh all things for the best.
Thus dealeth he with us, partly for our trial, and partly also for our sins, which we most grievously have committed to the great slander of his gospel, whereby the name of God was evil spoken of among his enemies: for the which he now punisheth us with his fatherly corrections in this world, that we should not be dampened with the world. By this means seeketh he his sheep that were lost, to bring thē home to the fold again. By this w • y seeketh he to reform us, that we may be like unto him after the image of his son Jesus christ, in all holiness & righteousness before him. Finally, this way useth his godly wisdom, to make us thereby to know him, & our selves in him, that afore time had in a manner forgotten him, praised be his name therefore. And as for these Balaamites, which now do molest us, commit, them to the hands of GOD, give him the vengeance, and he will reward them. Fall ye to prayer, and let these belly GOD'S prate. For he is in heaven and sleepeth not, that keepeth Israel. He is in heaven that made the seas calm, and when the Disciples were afraid. Let us now faithfully call upon him and he will hear us. Let us cry unto the Lord for he is gracious and merciful. When we are in trouble he is with us, he will deliver us, and he will glorify us. If we come unto him, we shall find him turned unto us. If we repent us of our wickedness done against him, thē shall he take away the plague that he hath devised against us.
Let us therefore earnestly repent, and bring forth the worthy fruits of repentance. Let us study to be his, then shall we not need to fear what these hypocrites do against us, which with their pretensed holiness deceive the harts of the simple, and abuse the authority of God in his Princes, causing them (by their procurement) to testify their ambitious prelacye, and to erect up their Idol again with the Romish Mass. God in whose hands are the hearts of kings, open the heart of the Queens highness to espy them out what they be, and so to wede thē out, that they no longer be suffered to trouble the congregation of God, and to poison the realm with Pope holy doctrine. God almighty for his son Jesus Christ's sake deliver the Queens highness and this her church & realm, frō these proud prelates, which are as profitable in the Church of Christ as a polecatte in the midst of a Warran of connies.
To conclude my brethren, I commit you to God and to the power of his word, which is able to establish you in all truth. His spirit be with you and work always that ye may be mindful of your duties towards him whose ye are both body and soul. Whome see that ye love, serve, dread and obey, above all worldly powers, and for nothing under the heavens, defile your conscience before God. Dissemble not with his word: God will not be mocked: nay they that dissemble with him, deceive themselves. Such shall the Lord deny & cast out at the last day: such (I say) as bear two faces in one hoode: such as play on both hands: such as deny the known truth: such as obstinately rebel against him. All such with their partakers shall the Lord destroy. God defend you from all such. and make you perfect unto the end. Your sorrow shall be turned into joy.
An other letter sent to his wife.
THe God and father eternal, which brought again from death our Lord Jesus christ, keep thee dear wife now and ever, amen, and all thy parents and friends, I praise God for his mercy, I am in the same state that ye left me in, rather better then worse, looking daily for the living God, before whom I hunger full sore to appear, and receive the glory, of which I trust thou art willing to be a partaker. I give God most hearty thanks therefore, desiring thee of all loves, to stand in that faith which thou hast received, and let no man take away the seed that almighty God hath sown in thee, but lay hands of everlasting life, which shall ever abide, when both the earth, and all earthly friends shall perish, desiring them also to receive thankfully our trouble which is momentane and light, and as S. Paul saith not worthy of the things which shall be shown on us, that we patiētly carrying our cross may attain to the place where our savior Christ is gone before to the which I beseech God of his mercy bring us speedily. I have been much troubled about your deliverance fearing much the persuasions of worldlings, and have found a friend, which will (I trust) find a mean for you if you be not already provided desirynge you in any case to abide such order, as those my friends shall appoint in God. And bear well in mind y e words which I spake at our departing, that as god hath found us, and also elected us worthy to suffer with him. We may endeavor our selves to follow uprightly in this our vocation, desiring you to present my hartye commendations to all our friends, and in especial to youre Parentes, keeping your matter close in any wise. Geue most hearty thanks to my friend, which only for our cause is come to Windsor. Continue in prayer. Do well. Be faultles in all things. Beware abominations. Keep you clean from sin. Praye for me, as I do for you. I have sent you a piece of gold for a token, and moste entierlye desire you to send me word if ye lack anything. The lord Jesus preserve you and yours. Amen. From Newgate the 15. of April.
By your husband here and in heaven Robert Smith.
This foresaid Robert Smith the valiant and constant martyr of christ, thus replenished (as ye have heard) with the fortitude of God's spirit, was condemned at London by Boner there Bishop, the xii. day of Iulye, and suffered at Uxbridge the 8. day of August: who as he had been a comfortable instrument of God before to all them that were in prison with him, so now also being at the stake, he did no less comfort the people, there standing about him, willing them to think well of his cause, and not to doubt but that his body dying in that quarrel, should rise again to life. And said he, I doubt not, but that God will show you some token thereof. At length he being well nigh half burnt, and all black with fire, clustered together as in a lump like a black cole, all men thinking him for dead, sodaynely rose up right before the people, lifting up the stumpes of his arms, and clapping the same together, declaring a rejoicing heart unto them, and so bending down again, and hanging over the fire, slept in the Lord, and ended this mortal life.
Letters. A sententious letter of Robert Smith to Anne Smith his wife
SEeke first to love God dear wife, with your whole heart and then shall it be easy to love your neighbor.
Be friendly to all creatures, and especially to your own soul.
Be always an enemy to the devil and the world, but especially to your own flesh.
In hearing of good things join the ears of youre head and ha • t together.
Seek unity and quietness with all men, but especially with your conscience: for he will not easily be entreated.
Love all men, but especially your enemies.
Hate the sins that are paste, but especially those to come.
Be as ready to further your enemy, as he is to hinder you, that ye may be the child of God.
Defile not that which Christ hath clēsed, least his blood be laid to your charge.
Remember that God hath hedged in your tongue, w t the teeth and lips, that it might speak under correction.
Be ready at all times to look in youre brothers eye, but especially in your own eye. For he that warneth other of that he himself is faulty, doth give his neighbor the clear wyne, and keepeth the dregs for himself
Beware of riches and worldly honor: for without vnderstansting prayer, and fasting, it is a snare and also poverty, all which are like to consuming fire, of which if a man take a little, it will warm him, but if he take too much, it will consume him. For it is hard for a man to carry fire in his bosom, and not be brent.
Shew mercy unto the saints for Christ's sake, and Christ shall reward you for the saints sake. Among all other prisoners visit your own soul: for it is enclosed in a perilous prison.
If ye will love God, hate evil, and ye shall obtain the reward of well doing.
Thus fare you well, good Anne. Have me heartily commended to all that love the Lord unfeignedly. I beseech you have me in your prayer while I am living, and I am assured the Lord will accept it. Bring up my children and yours in the fear of God, and then shall I not fail but receive you together in the everlasting kingdom of God, which I go unto.
Your husband, Robert Smith.
An other letter sent to his wife Anne Smyth.
THe grace of almighty God be always with you and comfort, strength, and stablishe you in all things, that what his blessed will is, ye may follow faithfully, to his honor, my comfort, and your own salvation, and the good ensample to our posterity.
I have received your letter, and I praise God, without any danger: nevertheless if God's marvelous goodness had not brought it to my hands by Peter the keeper there might have risen a great trouble upon the same. For will ye know that George is a wicked man, utterly without all fear of God: and if he had gotten it, the Counsaile sure had seen it. But Peeter like an honest man never opened it. Wherefore I desire you from henceforth let your letters be delivered at Chauncery lanes ende, to my sister Tankerfield, and she may deliver them safe into my hand. We are very straitly kept, I praise God of his mercy Nevertheless, almighty God is always with us. I have sent you that ye wrote for. The two Nutmegges y t should have gone by Nicholas to our friends, I send now, and desire them to accept them as a poor prisoners gift until God give more largely. Thomas Iuison sendeth you a penny, I pray you give him thanks for the same, and Diricke also. I have sent you of that little that I have two pieces of spanishe money. The Lord Jesus have you in his custody, & send you good speed. In any case keep yourself close, I doubt much of your walkings. Have my hearty commendations to your parents, and desire thē with you to have me in their prayers. Be fervent in prayer, pray pray, pray, that God would of his mercy put up his sword and look on his people. Tell my brother, with commendations, that the next commer shall bring up the Epistle & exhortation. I have written all this fortnight for my Lady, yea, and almost done nothing else. I would have sent him the articles of William Flower, and my talk with him, if I could have delivered it from the prison. The holy Ghost keep you. I would ye could make a means for your money, to send a cheese to Peter: for I find much kindness at his hands. Ye shall always hear of me at Tankerfieldes house. All the Congregation salute you. Fare you most heartily well.
I have not yet (tell my brother) spoken with the person. There hath come so strait a commandment, that no man might come to us, because Tooly cursed the pope at the gallows. They thought it to be our counsel.
Yours, and ever yours, Robert Smith.
An other letter sent to his wife.
GRace, mercy, and peace from God the father, and from the Lord Jesus Christ be with you, dear wife, now & ever Amen: and prevent your ways through his holy spirit, that ye may in all your words and works please God, and eschew evil, to his honor and your salvation, y t they which see your conversation, may in all things learn to do like, even to the utter shame and confusion of the wicked and ungodly. Amen.
I sent you by M. Alexander, a purse with money. I have certain tokens for you, sent by my prison fellows to you, y t is, from M. Haukes .xii. d. frō M. Simson .xii. d. from his wife .iv. d. from M. Watts five new grotes, frō M. Ardeley .xii. d. from M. Bradford xii. d. which men be all gone to death, except M. Bradford, he abideth still. Ther is also gone to death Nicholas Chamberlayne, Tho. Osmund, William Bamford. There • s also condemned this monday Diricke Carver, Thomas Iuison, John Launder, and William Uassy is repriued. Pray to God to have mercy upon his people, and bid my brother, if he can conveniently, come down on monday next: if he cannot well do it, let him abide at home. Have me heartily commended to your parents. I have sent each of them a token, a bowed grote, and desire them for God's sake to help us with their prayers. Have little Katherine in mind. Commend me unto all good friends. Continue in prayer. Beware of vanity. Let not God be dishonored in your conversation, but like a good Matron, keep your vessel in holiness. The peace of God rest with you forever. Amen.
My brother Iuison sendeth to you a tokē, to your mother a token, and to Katherine a token, iii. pence. John Launder sendeth you a piece of Spanish money, father Heralt a piece of vi. d. William Androwes sendeth you a rase of Ginger, and I send your mother one, and a Nutmeg. I send Katherine Comfites for a token to eat. I have sent you a keyclog for a token.
Your husband, Robert Smith.
A letter sent to his friend.
THe eternal God keep you in his fear. I have hearty commendations unto you and your husband, beseeching almighty God to preserve you in well doing, and in perfect knowledge of his Christ, that ye may be found faultles in the day of the Lord. I have heard say, that my friend is given over to vanity: it breaketh my heart, not only to hear that he so doeth, but also teacheth other, that it is vnhurtful to go to all abominations, which now stand in the Idols temples: nevertheless dear friend, be ye not moved to follow sinners: for they have no inheritance with God and Christ. But look that by going into the Idol temple, ye defile not the temple of God: for light hath no fellowship w t darkness. But look what the Lord hath commanded, that do. For if not going to Church were without persecution, they would not learn you that lesson. But all thing that is sweet to the flesh, is allowed of the fleshly. The Lord shall reward every man according to his works, and he that leadeth into captivity, shall go into captivity, and he that by the fleshly man is led in the flesh, shall of the flesh reap corruption. The Lord Jesus give thee his holy spirit. Amen.
I have sent thee an Epistle in metre, which is not to be laid up in thy cofer, but in thy heart.
Seek peace and ensue it. Fear God, love God with all thy heart, with all thy soul, and with all thy strength.
Thy friend and all men's in Christ Jesus, Rob. Smith.
Scribled in much hast from N. the 12. of May.
Robert Smith to all faithful servants of Christ, exhorting them to be strong under persecution.
The burning of Stephen Harwood, and Thomas Fust, martyred for the testimony of the Gospel.
ABout this time died also (by cruel fire) these two martyrs of God, y t is to say, Stephen Harwoode, at Stratford, and Thomas Fust, at Ware. Which both two, as they were about one time burned with the fore mentioned Robert Smith and George Tankerfield, although in sundry places: so were they also examined and openly condemned togethers with them. Their process because it was joined all in one with the process of Robert Smith & other of the said company above mentioned, I thought it superfluous again to repeat the same: save that of Thomas Fust this is to be added, that where as he in his last appering the 12. of July, was moved by the Bishop to revoke his opinion, thus he answered: No (said he) my Lord, for there is no truth cometh out of your mouth, but all lies. Ye condemn men, and will not hear the truth. Where can ye find any anointing or greasing in God's book? I speak nothing but the truth, and I am certain that it is the truth that I speak. This answer of him only I find noted by the Register: although howe slenderly these Registrers have dealt in uttering such matters, that is, in omitting those things which moste worthy were to be known, by their doings it is easy to be seen. But to be short, after their answers made, both he & Thomas Fust were for their faithful perseverance condemned together by the Bishop in his accustomed pity, as heretics to be burned, and so (as before ye have heard) finished they their martyrdom, the one at Stratford, and the other at Ware, in the month of August and yere abovesaid.
The constant Martyrdom of William Hail, burned at Barnet.
OF the same company of these x. above recorded, which were sent up to Bishop Boner, by sir Nicholas Hare and other Commissioners, in the company of George Tankerfielde and Roberte Smith, was also Willyam Hayle of Thorpe in the County of Essex, who likewise being examined with the rest, the 12. day of July, received with them also the sentence of cōdamnation. Geuing this exhortation with all to the lookers on: Ah good people, said he, beware of this Idolatrer, and this Antichrist, pointing
George King, Thomas Leyes, John Wade, sickened in prison, and were buried in the fields.
YEe heard before of ten sundry persons sent out of Newgate by Master Hare and other Commissioners, to be examined of Boner Bishoppe of London. Of whom six already have been executed in several places, as hath been shown: whose names were Elizabeth Warne, George Tankerfielde, Robert Smith, Stephen Harwoode, Thomas Fust, and William Hail. Other three, to wit, George King, Thomas Leyes, and John Wade sickening in Lollards Tower, were so weak that they were removed into sundry houses within the City of London, and there departed, and cast out into y e fields, and there buried by night of the faithful brethren, when none in the day durst do it, propter metum Iudaeorum. The last that remained of this foresaid company, was Joan Layshe or Layshforde, the Daughter in law to John Warne and Elizabeth Warne Martyrs, but because she was reprieued to a longer day, her story and Martyrdom we will defer till the month of January the next year following.
William Andrew.
THe like catholic charity was also shown upon William Andrew of Horsley in the County of Essex Carpenter, who was brought to Newgate the first day of April 1555. by John Motham Constable of Mauldon in Essex. The first and principal promoter of him was the Lord Riche, who sent him first to prison. An other great doer against him also seemeth to be sir Richard Southwel Knighte, by a letter written by him to Boner, as by the copy hereof appeareth.
A letter sent to Boner Bishop of London, from sir Richard Southwel knight.
PLeaseth it your Lordship to understand, that the Lord Rich did about seven or eight weeks past, send up unto the Counsaile, one Will. Andrew of Thorpe within the County of Essex, an arrogant heretic. Their pleasure was to command me to commit him unto Newgate where he remaineth, and as I am infourmed, hath infected a noumber in the prison with his heresy. Your Lordship shall do very well (if it please you) to conuent him before you, and to take order with him, as his case doth require. I know the Counsaile meant to have wrytte herein
Richard Southwel.
Thys William Andrew being twice brought before Boner to examination, there manfully stood in the defense of his Religion. At length through strait handlynge in the Prison of Newgate, there he lost his life, which else his adversaries would have taken away by fire: and so after the popish manner he was cast out into the field, and by night was privily buried by the hands of good men and faithful brethren.
The Martyrdom of Rob. Samuel, Preacher, suffering for the true defense of Christ's Gospel.
MAister Foster Justice, dwelling at Cobdock in the County of Suffolk, and a little from Ipswiche, being in continual hatred against the truth and the professors of the same, did not only not cease day nor night to study howe to bring those in thrall and captivity, that were honest and godly inclined to religion, but also whatsoever they were that once came in his claws, they easily escaped not without clog of conscience, or else loss of life: so greedy was he of blood. Among many whom he had troubled, there was one Samuel in king Edward's days, a very godly and righte faithful preacher of God's word, who for his valiante and constante behavior in his sermons, seemeth worthy of high admiration. He was minister at Barfolde in Suffolk, where he taught faithfully & fruitfully that flock which the Lord had committed to his charge, so long as the time would suffer him to do his duty.
At the last being removed from the Ministry, and put from his Benefice (as many other good Pastoures were beside) when he could not avoid the raging violence of the time, yet would he not give over his care that he had for his flock, but would teache them priuilye and by stealth, when he could not openly be suffered so to do. At what time order was taken by the Queen, to be published by the Commissioners, that all Priests which had married in king Edward's days, putting their wives from them, should be compelled to return again to their chastity and single life. This Decree would not Samuel stand unto, for that he knew it to be manifestly wicked & abhominable, but determining with himself that God's laws were not to be broken for man's traditions, kept his wife still at Ipswiche, and gave his diligence in the mean time to the instructing of other which were about him, as occasion served. At last master Foster having intelligence hereof, being a great doer in those quarters, foreslacked no time nor diligence, but eftsoons sendeth out his espialles abroad, laying hard wait for Samuel, that if he came home to his wife at any time, they might apprehend him, and carry him to prison.
In conclusion, when such as should betray him, espied him at home with his wife, they bringing word to the Officer, came immediately flocking about his house, and besette it with a great company, and so took him in the night season, because they durst not do it in the day time, for fear of trouble and tumult, although good Samuel did nothing withstand them at all, but mekely yielded himself into their clouches of his own accord. When they had thus caughte him, they put him into Ipswiche Gaile, where he passed his time meekly among his godly brethren, so long as he was permitted to continue there. How • eight not long after, being taken from thence, he was carried (through malice of the wicked sort) to Norwich, where the said bishop Doctor Hopton, (whether he or Doctor Dunnings his Chauncelloure) full like unmerciful Prelates exercised great cruelty against him, as in deed they were men in that time of persecution, as had not their matches for straitnes and cruel tormenting the bodies of the Saints among all the rest beside, and specially through the procuring of Dunnings. For although the other were sharp enough in their generatiō: yet could they be satisfied with imprisonment and death, and would go no further. Neither did I ever yet hear of any besides these, which so far exceeded all bounds of pity and compassion in tormenting their pore brethren as this Bishoppe did: in such sort that many of them he perverted and brought quite from the truth, and some from their wits also.
The B. therefore, or else his Chancellor, thinking that he might as easily prevail with Samuel, as he had done w t other before, kept him in a very strait prison at his first coming, where he was chained bolte upright to a great post, in such sort, that standing only on tiptoe, he was fain to stay up the whole paise or weight of his body thereby. And to make amends for the cruelty or pain that he suffered, they added a far more grievous torment, keeping him without meat and drink, whereby he was unmercifully vexed through hunger and thirst: saving that he had every day allowed 2. or 3. mouthfuls of bread, and 3. sponefuls of water, to the ende rather that he might be reserved to farther torment, then that they would preserve his life. O worthy constancy of the Martyr. O pitilesse hearts of papists, worthy to be complained of, and to be accused before God and nature. O the wonderful strength of Christ in his members? Whose stomach, though it had ben made of Adamant stone, would not have relented at these intolerable vexations, and extreme pains above nature? How oftentimes would he have drūken his own water, but his body was so dried up with this long emptiness, that he was not able to make one drop of water?
At the last when he was brought forth to be burned, which was but a trifle in comparison of those pains that he had passed, certain there were that heard him declare what strange things had happened unto him during the time of his imprisonment: to wit, that after he had been famished or pined with hunger two or three days together, he then fell into a sleep, as it were one half in a slumber, at which time one clad all in white, seemed to stand before him, which ministered comfort unto him by these words: Samuel, Samuel, be of good cheare, and take a good heart unto thee. For after this day shalt thou never be either hungry or thirsty: Which thing came even to pass accordingly: for speedily after he was burned, and from that time till he should suffer, he fealt neither hunger nor thirst. And this declared he, to the ende (as he said) that all men might behold the wonderful works of God. Many moe like matters concerning the great comfort he had of Christ in his afflictions, he could utter (he said) besides this, but that shamefastness and modesty would not suffer him to utter it. And yet if it had pleased God, I would he had been less modest in that behalf, that the love and care that Christ hath of his, might have the more appeared thereby unto us by such present arguments, for the more plentiful comfort of the godly, though there be sufficient testimonies of the same in the holy scriptures already.
No less memorable it is, and worthy also to be noted concerning the 3. ladders which he told to diverse he saw in his sleep, set up toward heaven: of the which there was one somewhat longer then the rest, but yet at length they became one, joining (as it were) all three together. Thys was a forewarning revealed unto him, declaring undoubtedly the martyrdom, first of him self, and then the death of two honest women, which were brought forth & suffered in the same town anon after.
As this godly martyr was going to y e fire, there came a certain maid to him, which took him about the neck and kissed him, who being marked by them that were present, was sought for the next day after, to be had to prison and burned, as the very party herself informed me: Howbeit, as God of his goodness would have it, she escaped their fiery hands, keeping her self secreate in the town a good while after. But as this maid, called Rose Nattingham, was marvelously preserved by the providence of God: so there were other two honest women did fall into the rage and fury of that time. The one was a Bruers wife, the other was a Shoemakers wife, but both together now espoused to a new husband Christ.
With these two was this maid aforesaid very familiar and well acquainted, who on a time giving counsel to the one of them, that she should convey her self away while she had time and space, seeing she could not away with the Queens unjust proceedings, had this answer at her hands again: I know well, saith she, that it is lawful enough to flee away, which remedy you may use, if you list. But my case standeth otherwise. I am tied to an husband, and have besides a sort of young children at home: and then I know not how my husband, being a carnal man, will take my departure from him: therefore I am mineded for the love of Christ and his truth, to stand to the extremity of the matter.
And so the next day after Samuel suffered, these two godly wives, the one called Anne Potten, the other called Joan Trunchfielde, the wife of Michael Trunchfielde, Shomaker of Ipswich, were apprehended and had both into prison together. Which as they were both by sex and nature somewhat tender: so were they at first less able to endure the straitness of the prison, and especially the Brewers wife was cast into marvelous great agonies and troubles of mind thereby. But Christ beholding y e weak infirmity of his servant, did not fail to help her when
The report goeth among some that were there present, and saw him burn, that his body in burning did shine as bright & white as new tried silver in the eyes of them that stood by: as I am infourmed by some which were there, and did behold the sight.
Letters of Robert Samuel, Preacher.
A letter or exhortation to the patient suffering of afflictions for Christ's cause.
A Man knoweth not his time, but as the fish is taken with the Angle, and as the birds are caught with the snare: even so are men caughte and taken in the perilous time when it cometh upon them. The time cometh: the day draweth near. Ezekiel 7. Better it were to die, (as the Preacher saith) then to live and see the miserable works which are done under the Sun: such sudden and strange mutations, such woeful, heinous, and lamentable divisions so fast approacheth, and none or very few thoroughly repenteth. Alas for this sinful nation, a people of great iniquity & seed of vngratiousnes, corrupting their ways. They have forsaken the Lord, they have provoked the holy one of Israel to anger, & are gone backward. Who now liveth not in such security and rest, as though all dangers were clean overpast? Who now blindeth and buffeteth not Christ, with seest me, and seest me not? Yea, who liveth not now in such felicity, worldly pleasures and joys, wholly seeking the world, providing & craftily shifting for the earthly clod & all carnal appetites, as though sin were clean forgotten, overthrown, and devoured? Like hoggish Gergesites now are we more afraid and ashamed of Christ our Messias, fearing the loss of our filthy pigges, I mean our transitory goods, and disquieting of our sinful and mortal bodies in this short, uncertain and miserable life, then of a Legion of Devils, seducing and driving us from hearing, reading, and believing Christ God's eternal son, and his holy word, the power to save our souls: unto vanities, lies and fables, and to this bewitching world.
Oh perilous abundance of goods, too much saturity of meats, wealth, and quietness, which destroyed with so many souls, those goodly cities Sodom & Gomorre. Jeroboam, so long as he was but a pore man, not yet advanced to his dignity, lived in y e laws of God without reprehension: but brought once to wealth & prosperous estate, he became a wicked and moste shameful Idolater. And what made the covetous young mā so loath to follow Christ, when he was bidden to forsake but worldly wealth which he then enjoyed? Woe be unto these false elusions of the world, baits of perdition, hooks of the devil, which have so shamef • lly deceived and seduced full many frō the right path unto the Lord, into the high ways of confusion and perpetual perdition.
We might now worthily (dear Christians) lament & bewail our heavy state, miserable condition, and sorrowful chance: yea, I say, we might well accuse our selves, and w t Job curse these our troublous, wicked, and bloody last days of this world, were it not that we both see and believe, and find in God's sacred book, that a remnaunt God hath in all ages reserved, I mean the faithful, as many as have been from the beginning of the world, exercised, whetted, and pullished with diverse afflictions, troubles and tossings, cast and dashed against all pearils and dangers, as the very dross and outcastes of the earth, and yet will in no wise halte between God and Baal: for God verily abhorreth two men in one: he cannot away with them that are between both, but casteth them away as a filthy vomit. Christ will not parte spoil with his mortal enemy the devil: he will have all or lose all: he will not permit the devil to have the service of the body, and he to stand contented with the heart and mind: but he will be glorified both in your bodies and in your spirits, which are his, as S. Paul saith. 1. Cor. 6. For he hath made all, boughte all, and dearly paid for all, as S. Peter saith: With his own immaculate body hath he clean discharged youre bodies from sin, death and hell, and with his most precious blood paid your ransom and full price once for all and forever.
Now what harm, I pray you, or what loss sustain you by this? Why are you, O vain men, more afraid of Jesus your gentle saueour, & his gospel of salvation, then of a legion of cruel devils, going about w t false delusions, utterly to destroy you both bodies & souls? Thynke you to be more sure then under your captain Christ? Do you promise yourselves to be more quiet in Satan's service, then in Christ's religion? esteem you more these transitory and pernicious pleasures, then God and all his heavenly treasures? Oh palpable darkness, horrible madness, & willful blindness, w t out comparison, too much to be suffered any longer. We see, and will not see: we know & will not know: yea, we smarte and will not feel, and that our own conscience well knoweth. Oh miserable and brainlesse souls, which would for foolish pleasures & slipperye wealth, loose the royal kingdom and permanent joys of God, with the everlasting glory which he hath prepared for them that truly love him, and renounce the world. The children of the world live in pleasure and wealth, and the devil, who is their God and prince of this world, keepeth their wealth which is proper unto them, and letteth them enjoy it. But let us which be of Christ, seek and inquire for heavenly things, which by God's promise and mercy in Christ, shall be peculiar unto us. Let (I say) the Crecians, Epicures, and such other beastly Belials and carnal people, pass for things that be pleasant for the body, and do appertain to this transitory life: Yet shall they once (as the kingly Prophet saith) run about the City of God, to and froe howling like dogs, desiring one scrappe of the joys of God's elect, but all too late, as the rich glutton did.
Let us therefore pass for those things that do pertain to the spirit, and be celestial, We must be here (saith Paul) not as inhabitours and home dwellers, but as strangers: not as strangers only, but after the mind of Paul, as painful soldiers appointed of our governor to fight against the governor of darkness of this world, against spiritual craftiness in heavenly things. The time is come: we must too it: the judgment must begin first at the house of God. Began they not first with the green and sappie tree? and what followed then on the dry branches? Jeremiah speaking in the person of God, saith: In the City wherein my name is invocate, will I begin to punish: but as for you, (meaning the wicked) you shall be as innocents and not once touched: for the dregs of God's wrath, the bottom of all sorrows, are reserved unto them in the ende: but God's household shall drink the flower of the cup of his mercy. And therefore let us say w t Hezekiah: Play the men & shrink not: let us comfort our selves, for the Lord is with us our helper, and fighteth for us. The Lord is (saith he) with you when you be with him, and when you seek him he will be found of you: and again, when you forsake him, he will forsake you.
Wherefore we ought not to be dismayed or discourage our selves, but rather to be of good comfort: not to be sad but merry: not sorrowful, but joyful, in that God of his goodness will vouchsafe to take us as his beloved children, to subdue our sinful lusts, our wretched flesh and blood unto his glory, the promoting of his holy word, and edifying of his church. What if the earthly house of this our habitation (Paul meaning the body) be destroyed? We know assuredly we shall have a buildinge of God not made with hands, but everlasting in heaven, with such joys as faith taketh not, hope toucheth not, nor charitye apprehendeth not. They pass all desires and wishes. Gotten they may be by Christ, esteemed they cannot be. Wherefore the more affliction and persecution the word of God bringeth, the more felicitye and greater joy abideth in heaven. But the worldly peace, idle ease, wealthy pleasure, and this present and pleasant transitory life and felicity, which the ungodly foolishly imagine to procure unto themselves by persecuting, and thrusting away the gospel, shall turn unto their own trouble, & at last unto horrible destruction & mutations of realms and countries, and after this life (if they repent not) unto their perpetual infelicity, perdition, and damnation. For they had rather with Nabal and his temporal pleasures descend to the devil, then with pore Christ and his bodily troubles, ascend unto the kingdom of God his father. But an unwise man (saith the Psalmist) compr • hendeth them not, neither doth the foolish understand them, 〈◊〉 these bloody persecutors grow up & flourish like the flower and grass in the field. But unto this end do they so flourish, that they might be cut down & caste into the fire forever. For, as Job saith: Their joy lasteth but the twinkling of an eye, and death shall lie gnawing upon them, as doth the flock • upon the pasture: yea the cruel worm, late repentance (as S. Mark saith) shall lie gnawing, tormenting, and accusing their wretched conscience for evermore.
Let us therefore (good Christians) be constant in obeying God rather then men. For although they slay our sinful bodies (yea rather our deadly enemies) for God's verity: yet they cannot do it, but by God's sufferance and good will, to his praise and honor, and to our eternal joy and felicity. For our blood shed for the Gospel, shall preach it with more fruit and greater furtherance, then did our mouths, lives and writings: as did the blood of Abel, Stephen, with many other moe. What though they laughe Christ & his word to scorn, which sit in the chair of perverse pestilent scorners? To whom as to the wise Gentiles of the world, the Gospel of Christ is but foolishness, as it was to the Jews a slander and a stumblinge stone, whereat they now being fallen, have provoked the wrath and vengeance of God upon them.
These are the days of vengeance (saith Luke) that all things written may be fulfilled. And surely it shall be no less then a huge storm of evils that shall come vpō us, because that a long and a cursed obstinate malicioiusness of us, hath gone before, crying in the ears of the Lord God of hosts, who so many times and so many ways have been provoked with the unspeakable richesse of his goodness, his patience, and long suffering, to amendment, and have nevertheless contemned the same, and proceeded forward to worse and worse, provoking and stirring the presence of God's majesty unto anger.
Now therefore saith God by the mouth of his prophet: I will come upon thee, and I will send my wrath upon thee: upon thee (I say) O England, and punish thee according to thy ways, and reward thee after all thine abominations. Thou hast kindled the fire of God's wrath, and hast stirred up the coals. For thou waste once lightened, and hadst tasted of the heavenly gift, and wast become partaker of the holy ghost, & haddest tasted of the good word of God: Yea, it is yet in thy mouth, saith the Prophet. Alas O England, thou knewest thy Lord and masters will, but diddest nothing thereafter: Thou must therefore (saith he) suffer many stripes, and many sharp strokes, and walk on in the glittering and hot flame of thine own fire, and in y e coles that thou hast kindled. This cometh to thee from my hand, saith the Lord: namely: That thou shalt sleep in sorrow, yea even so thou shalt. The plain truth telleth the tale, the immutable justice of the everliving God, and the ordinary course of his plagues from the beginning confirmeth the same. The joy of our heart (saith Jeremiah) is gone, our glory is fall̄ away, our merry singing is turned into mourning, the garland of our head is fallen, Alas and weal away that ever we sinned so sore: Woe worth all abominations and wickedness: woe worth cloaked hypocrisy: woe worth our carnal liberty: woe worth our most cursed idolatry. For because of these things, saith the Lord, ye shall perish with sword, hunger, and pestilence.
Wherefore, let all the wicked enemies of Christ, and all y e unbelievers, look to be tormented and vexed with all hellish furies, and clean without hope at God's accounting day, which know not God in Christ to be their very righteousness, their life, their only salvation & alone savior, nor believe not in him. They must, saith S. John, needs abide and pearish with their sins in death and in eternal damnation. But we be the children of Saints, as the elder Toby did answer, and look for another life, which God shall give to all them which change not their faith, nor shrink not from him. Rejoice therefore ye Christian afflicted brethren, for they cannot take our souls and bodies out of the hands of the almighty, which be kept as in the bosom of our most sweet and loving father, and if we abide fast in Christ, and turn not away like weathercocks, surely we shall live forever, Christ affirmeth the same, saying: My sheep hear my voice, I know them, they hearken unto me and to no strangers, and I give them everlasting life, for they shall not be lost, nor no man shall pluck them out of my hands: no nor yet this flattering world with all his vain pleasures, nor any tyranne with his great threats & stout brags can once move them out of the way of eternal life. What consolation and comfort may we have more pleasant and effectuous then this (God is on our side, & fighteth for us: he suffereth, he smarteth, and is afflicted with us. As the world can do nothing against his might, neither in taking away, or diminishing of his glory, nor putting him from his celestial throne: so can it not harm nor hurt any one of his children without his good will. For we are members of his body, out of his flesh and of his bones, and as dear to him as the apple of his eye.
Let us therefore with an earnest faith, set fast hold and sure feeling upon the promises of God in the gospel, & let us not be sundered from the same by any temptation, tribulation, or persecution. Let us consider the verity of God to be inuinsible, inviolable & immutable, Promising and giving us his faithful soldiers life eternal. It is he only that hath deserved it for us: it is his only benefit, & of his only mere mercy, & unto him only must we render thanks. Let not therefore the vain fantasies and dreams of men, the foolish gauds and toys of the world, nor the crafty delusions of the devil, drive and separate us from our hope of the crown of righteousness, that is laid up in store for us against the last day. Oh that happy and merry last day, I mean to the faithful, when Christ by his covenant shall grant and give unto them that overcome and keep his words to the ende, that they may ascend and sit in seat with him, as he hath ascended & sitteth on throne with his father. The same body and soul that is now with Christ afflicted, shall then be with Christ glorified: now in y e butchers hands as sheep appointed to die, then sitting at God's table with Christ in his kingdom, as God's honorable and dear children: where we shall have for earthly poverty, heavenly riches, for hunger and thirst, saturitie of the pleasant presence of the glory of God, for sorrows, troubles, and cold irons, celestial joys, and the company of angels, and for a bodily death, life eternal. Oh happy souls, Oh precious death and ever more blessed: right dear in the eyes of God, to you the spring of the Lord shall ever be flourishing. Then (as saith Isaiah:) the redeemed shall return and come again into Zion, praising the Lord, and eternal mercies shall be over their heads: they shall obtain mirth and solace: sorrow and woe shall be utterly vanquished: yea I am he, saith the Lord, that in all things giveth you everlasting consolation. To whom with the Father, and the holy Ghost, be glory and praise forever. Amen.
Robert Samuel.
An other letter written to the Christian congregation, by Robert Samuel, wherein he declareth the confession of his faith.
The belief of the hert justifieth, and the knowledge with the mouth maketh a man safe. Rom. 10.
Fear not the curse of mē, be not afraid of their blasphemies and revilings, for worms and moths shall eat them up like cloth and woolle, but my righteousness shall endure forever, and my saving health from generation to generation Isaiah 51.
COnsidering with myself these pearillous times, pearishing days▪ and the vnconstante and miserable state of man, the decay of our faith, the sinister report and false slander of God's most holy word, these urgent causes in conscience do contstrain me to confess and acknowledge my faith and meaning in Christ's holy Religion, as S. Peter teacheth me, saying: be ready always to give an answer to every man that asketh you a reason of the hope that is in you, and that with meekness and fear, having a good conscience, that when they backbite you as evil doers▪ they may be ashamed, for as much as they have falsely accused your good conversation in Christ.
As touching my doctrine, for that little talent that God hath given me, God I take to record, mine own conscience and mine auditory knoweth, that I neither in doctrine nor manners, willingly taught any other thing then I received of the holy Patriarckes, Prophets, Christ and his Apostles. For it were not only sin, but also the very parte of a cursed miscreant, to deny, to be lie, or betray the innocencye of that heavenly doctrine, or to be ashamed to confess and stand to the defense of the same, seeing that Christ planted it with his moste precious blood: and all good men have more esteemed the true and infallible word of GOD, then all this transitorye world, or their own mortal lives. And I believe this doctrine of the Patriarchs, Prophets, Christ and his Apostles to be sufficient and absolutely perfect to instruct and teache me, and all the holy Church, of our duties towards God, the Magistrates, and our neighbors
Firste, and principallye I do assuredly believe without any doubting, that there is one Deity or Divine essence, and infinite substance. which is both called, and is in deed God everlasting, vnbodilye, vnpartible, immeasurable in power, wisdom, and goodness, the maker and preserver of all things, as well visible as invisible: and yet there be three distinct persons, all of one Godheade or Divine being, and all of one power, coequal, consubstantial, coeternell, the Father, the Son, and the holy Ghoste.
I believe in God the Father Almighty &c. As touching God the Father of heaven, I believe as much as holy Scripture teacheth me to believe. The Father is the first person in Trinity, first cause of our salvation, which hath blessed us with all manner of blessings in heavenly things by Christ: which hath chosen us before the foundations of the world were laid, that we should be holy and without blame before him: who hath predestinate us and ordained us to be his childrenne of adoption, thorough Christ Jesus. In him, as it is said, we live, we move and have our being: he nourisheth, feedeth, and giveth meat to every creature.
And in Jesus Christ his only son our Lord. I believe that the word, that is the Son of God the seconde person in Trinity, did take man's nature in the womb of the blessed Virgin Marie: So that there be in him two natures, a Divine nature, and an human nature, in the unity of parson inseparable, conjoined and knit in one Christ, truly God and truly man, the express and perfect Image of the invisible God, wherein the will of God the Father shineth apparently, and wherein man, as it were in a glass, may behold what he ought to do, that he may please God the Father.
Borne of the Virgin Marie: truly sufferinge his Passion, crucified, dead and buried, to the intent to bring us again into favor with God the Father almighty, and to be a sacrifice, host and oblation, not only for original sin, but also for all actual sins of the whole generation of mankind. For all the works, merits, deservings, doings, and obedience of man towards God, although they be done by the spirit of God, in the grace of God, yet being thus done, be of no validity, worthine, nor merit before God, except God for his mercy and grace, accoumpte them worthy for the woorthinesse and merits of Christ Jesus.
The same Christ went down to the helles, and truly rose again the third day, and ascended into the heavens, that he might there still reign and have dominion over all creatures: and from thence shall come. &c.
I believe in the holy Ghost, coequal with God the Father and the Son, and proceeding from them both: by whose virtue, strength and operation, the true Catholic Church, which is the Communion and society of Saints, is guided in all truth & verity, & kept frō all errors & falls doctrine, the devil, & all power of sin. Which Church is sanctified and hallowed with the precious blood, and spirit of our Lord Jesus Christ: which hath also her sign and mark, that she heareth and followeth the voice of her only and true pastour Christ, and no strangers. This church also is the house of God, the congregation of the living God, the pillar of truth, the lively body of Christ, a Church both in name and in deed.
I believe the remission of sins, by the only means and merits of Christ's death & passion: who made unto us of God that only sacrifice and oblation offered once for all and forever, for all them that be sanctified.
I believe the resurrection of the body, whereby in the last day all men shall rise again from death, the souls joined again to the bodies, the good to everlasting life, the wicked to everlasting pain and punishment. And nothing may more certainly stablish & confirm our faith, that we shall rise again immortal both in body & soul, thē the resurrection of Christ our Savior, and first fruits of the dead. Now that Christ our head is risen, we being his body and members, must follow our head. Death, hell, and sin, cannot sunder nor pluck us from him. For as the Son cannot be divided nor sundered from the Father, nor the holy Ghost frō them both, no more may we being the faithful members of Christ, be separated from Christ. And for a confirmation of our resurrection, Christ would be seen after his resurrection in his most glorious body, his wounds being handled and felt, speaking and teaching, eating and drinking▪ &c. We look (saith S. Paul) for Jesus Christ our Savior, which shall trāsfigure our vile bodies, & conform them to his glorious body by the same power and virtue, wherewith he is able to subdue all things: even like as the grain of wheat sown in the ground, is first putrefied and brought as into a thing of nought, yet after that it springeth up freshly with a more goodly color, form and beauty then it had before The body is sown in corruption, and riseth in incorruption: it is sown in dishonor, and riseth in honor.
Thus I verily know, and assuredly believe the resurrection of our bodies, and to have life eternal by Christ, and for Christ's sake. Verily, verily, I say unto you (saith Christ,) he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into damnation, but is escaped frō death to life. It is Christ that died once for our sins, and is risen again, never more to die: it is he that swallowed up death, & hath cast it under his feet forever. What now can death do unto us? Verelye nothing else, but for a little time separate our precious souls from our wretched bodies, that divine substance from a mass of sin, that eternal life from a body of death, and so send our souls out of this miserable, wretched and sorrowful life, combred with all calamities, unto that moste blessed felicity and joys eternal.
As concerning the holy and reverend Sacraments of Christ's Church, which be in number two, the Sacrament of Baptism, and the Supper of the Lord, I believe them to be as S. Paul calleth them, confirmations or seals of God's promises, which have added to them a promise of grace, and therefore they are called visible signs of invisible grace.
The Sacrament of Baptism is a mark of Christ's Church, a seal and confirmation of our acception into the grace & favor of God for Christ's sake. For his innocence, his righteousness, his holiness, his justice, is ours, given us of God, and our sins and unrighteousness, by his obedience and abasing of him self to the death of the cross, are his, whereof Baptism is the sign, seal, and confirmation.
Baptism is also a sign of repentance, to testify that we be borne to the waves of pearils, and changes of life, to the intent that we should die continually as long as we live from sin, and rise again like new men unto righteousness. Rom. 6.
The other Sacrament which is the supper and holy Maundie of our Savior Christ, whereby the church of Christ is known, I believe to be a remembrance of Christ's death and passion, a seal and confirmation of his moste precious body given unto death, even to the vile death of the cross, wherewith we are redeemed and delivered from sin, death, hell, and damnation, It is a visible word, because it worketh the same thing in the eyes, which the word worketh in the ears. For like as the word is a mean to the ears, whereby the holy Ghost moveth the heart to believe, Romans 10. so this sacrament is a mean to the eyes, whereby the holy Ghost moveth the heart to believe: it preacheth peace between God and man: it exhorteth to mutual love and all godly life, and teacheth to contemn the world for the life to come, when as Christ shall appear, which now is in heaven, and nowhere else as concerning his human body.
Yet do I believe assuredly that his very body is present in his moste holy Supper at the contemplation of our spiritual eyes, and so verily eaten with the mouth of our faith. For as soon as I hear these most comfortable and heavenly words spoken and pronounced by the mouth of the Minister. This is my body which is given for you, when I hear (I say) this heavenly harmony of God's infallible promises and truth: I look not upon, neither do I behold bread and wine: for I take and believe the words simply and plainly, even as Christ spake them. For hearing these words, my senses be wrapped and utterly excluded: for faith wholly taketh place, and not flesh nor the carnal imaginations of our gross, fleshly, and irreverent eating after the manner of our bodily food which profiteth nothing at all, as Christ witnesseth, John 6 but with a sorrowful and wounded conscience, an hungry and thirsty soul, a pure and faithful mind do fully embrace, behold and feed, and look upon that most glorious body of Christ in heaven, at the right hand of God the father, very God and very man, which was crucified and slain, and his blood shed for our sins, there now making intercession, offering and giving his holy body for me, for my body, for my ransom, for my full price and satisfaction, who is my Christ and all that ever he hath: and by this spiritual and faithful eating of this lively and heavenly bread, I feel the moste sweet s • ppe and taste of the fruits, benefits, and unspeakable joys of Christ's death and passion fully digested into the bowels of my soul. For my mind is quieted from all worldly adversities, tormoylinges, and trouble: my conscience is pacified from sin, death, hell, and damnation: my soul is full, and hath even enough, and will no more: for all things are but loss, vile dounge and dross, vain vanity, for the excellent knowledge sake of Christ Jesus my Lord and Savior.
Thus now is Christ's flesh my very meat in deed, and his blood my very drink in deed, & I am become flesh of his flesh, and bone of his bones. Now I live, yet not I, but Christ liveth in me: yea I dwell in him, and he in me: for thorough faith in Christ, and for Christ's sake we are one, that is, of one consent, mind▪ and fellowship with the Father, the Son and the hol Ghost. John 17. Thus am I assured and fully persuaded, and on this rock have I built by God's grace, my dwelling and resting place for body and soul, life and death. And thus I commit my cause unto Christ the righteous and just judge, who will another day judge these debates and controversies: whom I humbly beseech to cast his tender and merciful eyes upon the afflicted and ruinous Churches, and shortly to reduce them into a godly and perpetual concord. Amen.
Thus do I believe, and this is my faith and my understanding in Christ my Savior, and his true and holy religion. And this whosoever is ashamed to do among this adulterous and sinful generation, of him shall the son of man be ashamed, when he cometh in the glory of his father with the holy Angels.
Robert Samuel.
William Allen, Martyr.
NExt after the suffering of Robert Samuel, about the beginning of September, was burned William Allen in Walsingam, laboring man, servant sometime to John Houghton of Somerton. He being brought before the Bishop, and asked the cause why he was imprisoned: answered, that he was put in prison, because he would not follow the Cross, saying that he would never go on Procession.
Then being willed by the Bishoppe to return again to the Catholic Church, he answered, that he would turn to the Catholic Church, but not to the Romish Church, and said, that if he saw the King and Queen, and all other follow the cross, or kneel down to the cross, he would not. For the which, sentence of condemnation was givē against him, the 12. of August, and he burned at Walsingham about the beginning of September, who declared such constancy at his Martyrdom, and had such credit with the Justices, by reason of his upright and well tried conversation among them, that he was suffered to go untied to his suffering, & there being fastened with a chain, stood quietly without shrinking, until he died.
The Martyrdom of Roger Coo of Melforde in Suffolk, Shereman, first examined before the Bishop of Norwich, and by him condemned. Anno 1555. August 12.
ROger Coo brought before the Bishop, first was asked why he was imprisoned.
At the Justices commandment.
Here is my accuser, let him declare.
And his accuser said that he would not receive the Sacrament.
Then the Bishop said that he thought he had transgressed a law.
But Coo answered that there was no law to transgress.
The Bishop then asked, what he said to the law that then was?
He answered how he had been in prison a long time, and knew it not.
No, said his accuser, nor wilt not. My Lord, ask him when he received the Sacrament.
When Coo heard him say so, he said: I pray you my Lord, let him sit down and examine me him self.
But the Bishoppe would not hear that, but said: Coo, why? will ye not receive?
He answered him, that the Bishoppe of Rome had changed God's ordinances, and given the people bread and wine in the stead of the Gospel, and the belief of the same.
Howe prove you that.
Our Savior said: My flesh is meat in deed, and my blood is drink in deed. He that eateth my flesh, and drynketh my blood, abideth in me, and I in him, and the bread and wine doth not so.
Well Coo, thou doest slander our holy fathers. Did not Christ take bread, give thanks, and brake it, and said: This is my body?
Yes, said he, and so he went further with the text, saying: Which shall be given for you: do this in remembrance of me.
You have said the truth.
Then Coo replied further, and said: Christ willed to do this in remembrance of him, and not to say this in the remembrance of him, neither did the holy Ghoste so lead the Apostles, but taught them to give thanks, and to break bread from house to house, and not to say as the Bishop said.
How prove you that?
The Bish. asked him if he could his belief.
He answered yea, and so said part of the Creed, and thē after he said, he believed more: for he believed the x. commandments, that it was meet for all such as look to be saved to be obedient unto them.
Is not the holy church to be believed also?
Yes, if it be built upon the word of God.
The Bishop said to Coo, that he had charge of his soul.
Have ye so my Lord? Then if ye go to the Devil for your sins, where shall I become?
Do you not believe as your father did? Was not he an honest man?
It is written that after Christ hath suffered: There shall come a people with the Prince that shall destroy both City and Sanctuary. I pray you show me whether this destruction was in my fathers time, or now?
The B. not answering his question, asked him whether he would not obey the kings laws?
As far as they agree with the word of God, I will obey them.
Whether they agree with the word of God or not, we be bound to obey them, if the king were an Infidel.
If Sydrach, Mysaach, and Abednago had so done, Nabucha •• nosor had not confessed the living God.
Then the B. told him, that these 22. years we have been governed with such kings.
My L. why were ye then dumb, and did not speak or bark?
I durst not for fear of death, and thus they ended.
But after this done, it was reported that I rai • ed: wherefor I called it to memory, & wrote this my railing, that light should not be taken for darkness, nor sin for holiness, and the devil for God, who ought to be feared & honored both now and ever, Amen.
This Roger Coo, an aged father, after his sundry troubles and conflicts with his adversaries, at length was committed to the fire at Yexford in the county of Suffolk, where he most blessedly ended his aged years. An. 1555. Men's. September.
Thomas Cobbe of Hauerhill, butcher, Martyr.
OUer and besides this foresaid Roger Coo, Will. Allen, James Abbes of Stokennayland, Robert Samuel and other moe, in the same year upon the 12. of August, was also with them condemned Thomas Cobbe of Hauerhill Butcher, executed in the month of September aforesaid. Who being brought and examined by Michael Dunnyngs the bloody Chancellor of Norwich, first whether he believed that Christ is really and substantially in the Sacrament of the alter, answered that the body of Christ borne of the blessed virgin was in heavē, and otherwise (he said) he would not answer, because he had read it in the Scripture, that Christ did ascend, and did never descend since, and therefore said that he had not learned in the Scripture, that Christ should be in the Sacrament.
Furtheymore, being demanded whether he would obey the laws of the realm of England, made for the unity of faith, or no, he answered that his body should be at the King and Queens commandment so far as the law of God would suffer. &c. In fine the said Tho. Cobbe being condemned the same xii. day of August, with the other his fellowmartyrs, was burned in the town of Tetford. An. 1555. Men's. September.
*The Martyrdom of George Catmer, Robert Streater, Anthony Burward, George Brodbridge, and James Tutty.
NOwe from Norfolk and Suffolk, to return again into the Diocese of Canterbury, we have to entreat of five worthy Martyrs, whose blood in the same year and month of September was spilled for the true testimony of Christ, and his Gospels cause. The names of the which five Martyrs were these.
- George Catmer, of Hyth.
- Robert Streater, of Hyth.
- Anthony Burward, of Calete.
- George Brodbridge, of Bromfield.
- James Tutty, of Brenchley.
Who upon the 3. day of August were brought before Thornton the foresaid Bish. of Dover and his complices, and there were both jointly and severally examined upon certain Articles, touching the Sacrament of their alter, auricular confession, and other such like.
To the which the said Catmer (being first examined) made answer on this wise: Christ (quoth he) sitteth in heaven on the right hand of God the Father, and therefore I do not believe him to be in the Sacrament of the alter: but he is in the worthy receiver spiritually, & the Sacrament as you use it, is an abhominable Idol.
Next unto him was called forth Rob. Streater: who being also asked whether he did believe the real presence of Christ in the Sacrament of the alter, said, that he did not so believe: for you do maintain heresy and Idolatry (quoth he) in that ye teach to worship a false God in the Sacrament, enclosed in a box. It is you that are the malignant Church: for in your Church there are twenty things used against the law of God.
The like objection was articulate also against Anthony Burward, who also said, that their Sacrament was made an Idol.
After him was George Brodbridge demanded what he said to those Articles. Who answered, that he would not be confessed of a priest, because he could not forgive his own sins: and further said, that in the Sacrament of the alter there is not the real body of our savior Christ, but bread given in the remembrance of him. Moreover, as for your holy bread, your holy water, and your Mass, I do (quoth he) utterly defy them.
And last of all did also James Tutty make & confirm their said former answers.
And therefore they were all five condemned to be burned as heretics, and so were they all in one fire at Canterbury aforesaid, about the 6. day of September thē next following.
Thomas Hayward and John Goreway, Martyrs.
ALthough the rage and vehemency of this terrible persecution in Queen Mary's days did chiefly light in London, Essex, Norfolk, Suffolk, and Kent, as hath been partly already declared: yet notwithstanding, besides the same, we find but few partes of this Realm from this fatal storm, but some good Martyrs or other there shed their blood. And first to begin with the Dioces of Lichfield and Coventry, there we find these two to be condemned and also burned about the midst of the said month of September at the town of Lichfield: whose names were Thomas Hayward, and John Goreway.
The persecution and story of M. Robert Glover Gentleman, and of John Glover his brother, in the Dioces of Lichfield.
VNto this present time and month of September, pertaineth also the memorable Martyrdom, of M. Rob. Glover Gentleman, in the Diocese of Lichfield and Coventry. Of whose apprehensiō and troubles, because I cannot well entreat, but I must also intermixt some mention of his brother John Glover, for so much as this privy Commission was chiefly sent down for the said John, and not for Rob. Glover, (albeit it pleased almighty God, that John escaped, and Rob. in his stead was apprehended) I thought therefore in one story to comprehend them both, in describing some part of their virtuous institution and order of life, and first to begin with John the eldest brother. Who being a Gentleman, and heir to his father, dwelling in the town of Mancetor, was endued with fair possessions of worldly goods, but yet much more plentifully enriched with God's heavenly grace and inward virtues. Which grace of God so working in him, he with his two other brethren, Rob. and Will. not only received and embraced the happy light of Christ's holy Gospel, but also most zealously professed, and no less diligently in their living & conversation followed the same: much unlike unto our tablegospellers nowadays, Virtutem qui verba putant, vt lucum ligna, as Horace saith.
And as touching this foresaid John Glover (who through his manifold afflictions, seemed to have a deeper taste and contemplation of spiritual things, joined with mortification from all worldly ears more then the other had) although sufficient relatiō be made before in our first edition to be seen, yet as concerning his spiritual conflicts, and the Lord's gracious working in him, because the consideration thereof, is both worthy of memory, and the example may work experience peradventure to the comfort of the godly, it shall not be hurtful to rehearse some part of the same. So it pleased God to lay his heavy hand of inward afflictions and grievous passions upon this mā that though he suffered not the pains of the outward fire, as his brother and other Martyrs did: yet if we consider what inwardly in spirit and mind this man felt & suffered, and that of so long time, he may well be counted with his brother Rob. for a Martyr, being no less desirous w t him of the same Martyrdom: yea, & in comparison may seme to be chronicled for a double Martyr.
For as the said Rob. was speedily dispatched with the sharp and extreme torments of the fire in a short time, so this no less blessed Saint of God, what and how much more grievous pangs, what sorrowful torments, what boiling heats of the fire of hell in his spirit inwardly he felt and sustained, no speech outwardly is able to express. Being young, I remember I was once or twice with him, who partly by his talk I perceived, and partly by mine own eyes saw to be so worn and consumed by the space of five years, that neither almost any brookyng of meat, quietness of sleep, pleasure of life, yea and almost no kind of senses was left in him. And doubtless I have greatly wondered oftentimes at the marvelous works and operation of Christ shown upon him, who unless he had relieved betymes his poor wretched servant so far worn, with some opportune consolation, now and then betwixt, it could not possible be, that he should have sustained so intolerable pains and torments. And yet the occasion thereof was not of so great moment and weight. But this we see common among holy & blessed men, how the more devout and godly they are, having the fear of God before their eyes, the more suspicion and mistrust they have of thē selves: whereby it cometh to pass, that often they are so terrified & perplexed with small matters, as though they were huge mountains: where as contrary others there be, whom most heinous & very sore crimes in deed do nothing touch or stir at all.
The occasion of this was, that he being first called by the light of the holy spirit to the knowledge of the gospel, and having received a wondrous sweet feeling of Christ's heavenly kingdom, his mind after that falling a little to some cogitation of his former affairs belonging to his vocation, began by & by to misdoubt himself vpō the occasion of these words written in the 7. to the Hebrews: For it cannot be that they which were once illumined, and have tasted the heavenly gift, &c. Upon the consideration of which words he fully persuaded himself, that he had sinned verily against the holy Ghost: even so much, that if he had been in the deepest pit of hell, he could almost have dispaired no more of his salvation. Here redily every good man may judge of himself, what terrors, boilings, & conuulsions turmoiled in the mean time in his woeful breast: although it be hard for any mā to judge the greuousnes thereof, unless he which hath experience of the like.
In comparing now the torments of all Martyrs with his pains, I pray you what pains, punishment, and flames would not he willingly have suffered, to have had some refocillation and time of refreshyng? Who in such intolerable griefs of mind, although he neither had nor could have any joy of his meat, yet was he compelled to eat against his appetite, to the end to differ the time of his damnation, so long as he might, thinking with himself no less, but that he must needs be thrown into hell, the breth being once out of the body. Albeit Christ he thought did pity his case, and was sory for him: yet he could not (as he imagined) help, because of the verity of the word, which said: It cannot be, &c.
And this I rehearse of him not so much to open his wounds and sorrows, as for that by his example all we with him may glorify the son of God, who suffereth none to be tempted above his strength, but so tempereth and seasoneth the asperitie of euyls, that what seemeth to us intolerable, not only he doth alleuate the same, that we may bear it, but also turneth it to our further commodity then we can think. Which well appeared in this good servant of God, in no man more. Who albeit (as we have said) suffered many years so sharp temptations & strong buffetyngs of Satan: yet the Lord, who graciously preserved him all the while, not only at last did rid him out of all discomfort, but also framed him thereby to such mortification of life, as the like lightly hath not been seen, in such sort as he being like one placed in heaven already and dead in this world, both in word and meditation led a life altogether celestial, abhorryng in his mind all profane doings. Neither was his talk any thing discrepant frō the fruits of his life, throwyng out never any idle, vile, or vain language. The most part of his lands he distributed to the use of his brethren, and committed the rest to the guidyng of his servants and officers, whereby the more quietly he might give himself to his godly study, as to a continual Saboth rest. This was about the latter end of K. Henries reign, and continued a great part of the time of K. Edward 6.
After this in the persecuting days of Queen Mary, as soon as the B. of Coventry heard y e fame of this John aforesaid being so ardent and zealous in the Gospel of Christ, eftsoons he wrote his letter to the Major and Officers of Coventry to apprehend him as soon as might be. But it chanced otherwise by God's holy providence, disposing all things after his own secret pleasure, who seeing his old and trusty servant so many years with so extreme and many torments broken and dried up, would in no wise heap too many sorrows upon one poor silly wretch: neither would commit him to the flames of fire, who had been already baked and scorched with the sharp fires of inward affliction, and had sustained so many burning darts and conflicts of Satan so many years. God therefore of his divine providence thinking it too much that one man should be so much overcharged with so many plagues and torments, did graciously provide, that Robert his brother being both stronger of body, and also better furnished with helps of learning to answer the adversaries (being a Master of Art in Cambridge) should sustain that conflict, and even so it came to pass, as ye shall hear.
For as soon as the Major of Cauentry had received the Bishops letters for the apprehendyng of M. John Glover, he sent forthwith a privy watchword to the said John to convey away himself. Who with his brother William, was not so soon departed out of his house: but that yet in sight of the shiriffe and other, the serchers came and rushed in to take him, according to the bishops commandment.
But when the said John could in no place be found, one of the Officers going into an upper chamber, found there Robert the other brother lying on his bed: & sick of a long disease, who was by him incontinent brought before the Sheriff. Which Sheriff notwithstanding fauouryng Robert and his cause, would in deed fain have dismissed him, and wrought what means he could, saying, that he was not the man for whom they were sent: Yet nevertheless being feared wich the stout words of the officer contendyng with him to have him stayed till the bishops coming, he was constrained to carry him away against his will, and so laid him fast while the Bishop came. And thus much by the way of preamble first concerning the worthy remembrance of master John Glover.
Now to enter the matter which principally we have in hand, that is, to consider the story and Martyrdom of M. Robert Glover, forsomuch as the whole narration of the same by his own record and testimony in a writing was sent unto his wife concerning the manner of his ordering & handling, it shall therefore seem best for the more credit of the matter, to exhibit the said his own letter, the words and contents whereof here ensue, as followeth.
A Letter of M. Robert Glover to his wife, containing the whole discourse and description of his troubles sustained in prison, and of his sundry conflicts between the Bishop and him about Religion.
To my entirely beloved wife Mary Glover.
THe peace of conscience which passeth all understanding, the sweet consolation, comfort, strength, and boldness of the holy Ghost be continually increased in your heart, thorough a fervent, earnest, and steadfast faith in our most dear and only Savior Jesus Christ, Amen.
I thank you heartily most loving wife, for your letters sent unto me in my imprisonment. I red them with tears more then once or twice, with tears (I say) for joy & gladness, that God had wrought in you so merciful a work: first an unfeigned repentance: secondly, an humble & hearty reconciliation: thirdly, a willing submission & obedience to the will of God in all things. Which whē I red in your letters, & judged them to proceed from the bottom of your heart: I could not but be thankful to God, rejoicing with tears for you & these his great mercies poured upon you.
These your letters, and the hearing of your most godly proceedings and constant doings from time to time, have much relieved and comforted me at all times, & shall be a goodly testimony with you at the great day, against many worldly and dainty dames, which set more by their own pleasure and pelf in this world, then by God's glory, little regarding (as it appeareth) the everlasting health of their own souls or others. My prayer shall be whilst I am in this world, that god which of his great mercy hath begun his good work in you, will finish it to the glory of his name, and by the mighty power & inspiration of his holy spirit so strengthen, stablish, and confirm you in all his ways to the ende, that we may together show forth his praises in the world to come, to our unspeakable consolation everlastingly. Amen.
So long as God shall lend you continuance in this miserable world, above all things give yourself continually to prayer, lifting up as S. Paul saith, clean or pure hands without anger, wrath, or doubting, forgeuing (as he saith also) if you have any thing against any man, as Christ forgiveth us. And that we may be the better willing to give, it is good often to call to remembrance the multitude & greatness of our own sins, which Christ daily and hourly pardoneth and forgiveth us, and then we shall, as S. Peter affirmeth, be ready to cover and hide the offenses of our brethren, be they never so many. And because God's word teacheth us, not only the true manner of praying, but also what we ought to do or not do in the whole discourse and practice of this life, what pleaseth or displeaseth God, and that, as Christ saith, The word of God that he hath spoken shall judge in the last day: let your prayer be to this ende specially, that God of his great mercy would open and reveal more and more dailye to your heart, the true sense, knowledge and understanding of his most holy word, and give you grace in your living, to express the fruits thereof.
And for as much as it is, as the holy Ghost calleth it, the word of affliction, that is, it is seldom without hatred, persecution, peril, danger of loss of life and goods, & what so ever seemeth pleasant in this world, as experience teacheth you in this time: call upon God continually for his assistance always, as Christ teacheth, casting your accounts what it is like to cost you, endeavoring yourself, thorough the help of the holy Ghost, by continuance of prayer, to lay your foundation so sure, that no storm or tempest shall be able to overthrow or cast it down: remembering always (as Christ saith) Lothes wife, that is, to beware of looking back to that thing that displeaseth God. And because nothing displeaseth God so much as Idolatry, that is, false worshipping of God, otherwise then his word commandeth: look not back (I say) nor turn not your face to their Idolatrous and blasphemous massing, manifestly against the word, practice & example of Christ: as it is most manifest to all that have any taste of the true understanding of God's word, that there remaineth nothing in the church of England at this present, profitable or edifieng to the church and congregation of the Lord, all things being done in an unknown tongue, contrary to the express commandment of the holy Ghost.
They object that they be the church, and therefore they must be believed. My answer was, the Church of GOD knoweth and reknowledgeth no other head but Jesus Christ the son of God, whom ye have refused & chosen the man of sin, the son of perdition, enemy to Christ, the devils deputy and lieuetenant, the Pope.
Christ's church heareth, teacheth, and is ruled by his word, as he saith: My sheep hear my voice If you abide in me, and my word in you, you be my Disciples. Their Church repelleth God's word, and forceth all men to follow their traditions.
Christ's Church dare not add or diminish, alter or change his blessed Testament: but they be not afraid to take away all that Christ instituted, and go a whoryng (as the Scripture saith) with their own inventions, Et laetari super operibus manuum suarum. i. To glory and rejoice in the works of their own hands.
The Church of Christ is, hath been, and shall be in all ages under the Cross, persecuted, molested and afflicted, the world ever hating thē, because they be not o • y e world. But these persecute, murder, slay and kill such as profess the true doctrine of Christ, be they in learning, living, conversation and other virtues never so excellent.
Christ & his church reserved the trial of their doctrine to the word of God, and gave the people leave to judge thereof by the same word, Search the Scriptures: But this church taketh away the word from the people, & suffereth neither learned nor unlearned, to examine or prove their doctrine by the word of God.
The true church of God laboreth by all means to resist & withstand the lusts, desires, & motions of the world, the flesh, and the devil. These for the most part give themselves to all voluptuousness, & secretly commit such things which (as S. Paul saith) it is shame to speak of.
By these and such like manifest probations they do declare themselves to be none of the church of Christ, but rather of the sinagoge of Satan. It shall be good for you oftentimes to confer & compare their proceedings and doings, with the practice of those whō the word of God doth reach to have been true members of the church of God, & it shall work in you both knowledge, erudition, & boldness to withstand with suffering, their doings. I likened them therefore to Nemrod, whom the scripture calleth a mighty hunter, or a stout champion, telling them that that which they could not have by the word, they would have by the sword, & be the church whether men will or no, and called them with good conscience, as Christ called their forefathers, the children of the devil: and as their father the devil is a liar and murderer, so their kingdom and church (as they call it) standeth by lying and murtheryng.
Have no fellowship with them therefore my dere wife, nor with their doctrine and traditions, lest you be partaker of their sins, for whom is reserved a heavy damnation, without speedy repentance. Beware of such as shall advertise you something to bear with the world as they do, for a season. There is no dallying with gods matters: It is a fearful thing (as S. Paul saith) to fall into the hands of God. Remember the prophet Helias, Why halt you on both sides? Remember what Christ saith: He that putteth his hands to the plough, and looketh back, is not worthy of me. And seeing God hath hitherto allowed you as a good souldior in the forward, play not the coward, neither draw back to the rearward. S. John numbereth among them y t shall dwell in the fiery lake, such as be fearful in God's cause. Set before your eyes always the examples of such as have behaved themselves boldly in gods cause, as Stephen, Peter, Paul, Daniel, the three children, the widows sons, and in your days, Anne Askew, Laurence Saunders, John Bradford, with many other faithful witnesses of Christ. Be not afraid in nothing (saith Saint Paul) of the adversaries of Christ's doctrine, the which is to them the cause of perdition, but to you of everlasting salvation. Christ commandeth the same, saying: Fear them not. Let us not follow the example of him which asked time first to take leave of his friends. If we so do, we shall find few of them that will encourage us to go forward in our business, please it God never so much. We read not that James and John, Andrew and Simon, when they were called, put of the time till they had known their fathers and friends pleasure. But the Scripture saith, They forsook all, and by and by followed Christ. Christ likened the kingdom of God to a precious perle, the which whosoever findeth, selleth all that he hath for to buy it. Yea, whosoever hath but a little taste or glimmering how precious a treasure the kingdom of heaven is, will gladly forgo both life & goods for the obtainyng of it. But the most part now a days be like to Esopes cock, which when he had found a precious stone, wished rather to have found a barley corn. So ignorant be they how precious a jewel y e word of God is, that they choose rather the things of this world, which being compared to it, be less in value then a barley corn.
If I would have given place to worldly reasons, these might have moved me: First, the forgoyng of you and my children: the consideration of the state of my children, being yet tender of age and young, apt and inclinable to virtue & learning, and so having the more need of my assistance, being not altogether destitute of gifts to help thē withal: possessions above the common sort of men: because I was never called to be a preacher or minister: & (because of my sickness) fear of death in imprisonment before I should come to my answer, and so my death to be unprofitable.
But these and such like, I thank my heavenly father (which of his infinite mercy inspired me with his holy Ghost, for his sons sake my only Savior and redeemer) prevailed not in me: but when I had by the wonderful permission of God, fallen into their hands, at the first sight of the Sheriff, nature a little abashed: yet ere ever I came to the prison, by the working of God & thorough his goodness fear departed. I said to the Sheriff at his coming unto me: What matter have you master Sheriff to charge me withal? He answered: you shall know when you come before the masters: and so taking me with him, I looked to have been brought before the masters, and to have heard what they could have burdened me withal: but contrary to my expectation, I was committed forthwith to the Iaile, not being called to my answer, little justice being shown therein. But the less justice a man finedeth at their hands, the more consolation in conscience shall he find from God: for whosoever is of the world, the world will love him.
After I came into prison, & had reposed myself there a while, I wept for joy and gladness my belly full, musing much of the great mercies of God, and (as it were) saying to myself after this sort: O Lord who am I, on whom thou shouldest bestow thus thy great mercy, to be numbered among the Saints that suffer for thy Gospels sake? And so beholding and considering on the one side my imperfection, unableness, sinful misery, and unworthiness, and on the other side the greatness of God's mercy, to be called to so high promotion, I was, as it were amazed and overcome for a while with joy and gladness, concluding thus with myself in my heart: O Lord thou showest power in weakness, wisdom in foolishness, mercy in sinfulness: who shall let thee to choose where & whom thou wilt. As I have zealously loved the confession of thy word, so ever thought I myself to be most unworthy to be partaker of the affliction for the same.
Not long after, came unto me M.W. Brasbrige, M.C. Phinehas, M.N. Hopkins, traueling with me to be dismissed upon bonds. To whom my answer was (to my remembrance) after this sort: For as much as the Masters have imprisoned me, having nothing to burden me with all, if I should enter into bonds, I should in so doing accuse myself: and seeing they have no matter to lay to my charge, they may as well let me pass w t out bonds, as with bonds.
Secondarily, if I shall enter bonds, covenant, and promise to appear, I shall do nothing but excuse, color, and cloke their wickedness, and endanger myself nevertheless, being bound by my promise to appear. They alleged many worldly persuasions unto me to avoid the present peril, & also how to avoid the forfeiture, if I brake promise. I said unto them I had cast my penywoorth by God's help. They undertook also to make the bond easy.
And when they were somewhat importune, I said to master Hopkins, that liberty of conscience was a precious thing, and toke as it were a pause, lifting up my heart to God earnestly for his aide and help, that I might do the thing that might please him. And so, when they had let their suit fall, my heart, me thought, was wonderfully comforted. Master Dudly commoned with me in like manner: whom I answered in effect as I did before.
Afterwarde debatin • the matter with myself, these considerations came to my head: I have from time to time with good conscience (God I take to record) moved all such as I had conference withal, to be no daliers in God's matters, but to show themselves after so great a light and knowledge, hearty, earnest, constante, and stable in so manifest a truth, and not to give place one ioate contrary to the same. Now thought I, if I shall withdraw myself, and make any shifts to pull my own neck out of the collor, I shall give great offense to my weak brethren in Christ, and advantage to the enemies to slander God's word. It will be said, he hath ben a great boldner of others to be earnest and fervent, to fear no worldly pearils or dangers, but he him self will give no such example.
Wherefore I thought it my boūden duty both to God and man, being (as it were) by the great goodness of God, maruelously called and appointed hereunto, to set aside all fear, pearils, and dangers, all worldly respects and considerations, and like as I had heereto • ore, according to the measure of my small gift, within the compass of my vacation and calling, from the bottom of my heart unfeignedly moved, exhorted, and persuaded all that profess God's word, manfully to persist in the defense of the same, not with sword and violence, but with suffering and loss of life, rather then to defile themselves again with the whorish abomination of the Romish Antichrist: so the hour being come, with my fact and example to ratify, confirm, and protest the same to the hearts of all true believers: and to this end (by the mighty assistance of God's holy spirit: ) I resolved myself with much peace of conscience, willingly to sustain whatsoever the Romish antichrist should do against me, and the rather because I understood the Bishops coming to be at hand, and considered that pore men's consciences should be then sharply assaulted. So remained I prisoner in Coventry by the space of 10. or 11. days, being never called to my answer of the Masters, contrary to the laws of the Realm, they having neither statute, law, proclamation, letter, warrant, nor commandment for my apprehension. They would have laid all the matter upon the Sumner. Who being examined, denied it before their faces (as one of my friends told me) saying that he had no commandment concerning me, but for my elder brother. God lay not their extreme doings against me, to their charge at the great day.
The seconde day after the bishops coming to Coventry, M. Warren came to the Yeldhall, and willed the chief Jailor to carry me to the Bishop. I laid to master Warrens charge the cruel seeking of my death: and when he would have excused himself, I told him he could not wipe his hands so: he was as guilty of my blood before God, as though he had murdered me with his own hands.
And so he parted frō me, saying, I needed not to fear if I would be of his belief, God open his eyes if it be his will, and give him grace to believe this, which he and all of his inclination, shall find (I fear) to true for their parts: that is, that all they which cruelly, maliciously, and spitefully persecute, molest and afflicte the members of Christ for their conscience sake, and for the true testimony of Christ's word, and cause them moste unjustly to be slain and murdered: without spedy repentance, shall dwell with the devil and his angels in the fiery lake everlastingly, where they shall wish and desire, cry and call, but in vain (as their right companion Epulo did) to be refreshed of them, whom in this world they contemned, despised, disdained, as slaves, misers, and wretches.
When I came before y e bishop in one Dentons house, he began with this protestation, that he was my Bishop for lack of a better, and willed me to submit myself.
I said to him, I am not come to accuse myself: what have you to lay to my charge?
He asked me whether I was learned? I answered, smally learned.
Master Chancellor standing by, said I was a master of Art.
Then my Lord laid to my charge, my not coming to the Church.
Here I might have dalied with him, and put him to his proofs, for as much as I had not been for a long season in his Diocese, neither was any of the Citizens able to prove any such matters against me. Notwythstanding I answered him through God's merciful help, that I neither had nor would come at their church as long as their mass was used there, to save (if I had them) five hundredth lives. I willed him to show me one jot or title in y e scripture for the proof and defense of the Mass.
He answered, he came to teache and not to be taught.
I was content (I told him) to learn of him, so far as he was able to teach me by the word of God.
Who shall judge the word?
Christ was content that the people should judge his doctrine by searching the Scriptures, and so was Paul: me thinketh ye should claim no further privilege or preeminence then they had.
Thus spake Robert Glover offering him further, that he was content the primitive Church next to the Apostles time, should judge betwixt the bishop and him. But he refused also to be judged by that. Then he said he was his Bishop, and therefore he must believe him.
If you say black is white my L. (quoth Glover) must I also say as you say, and believe the same because you say it is so? M. Chancellor here noted me to be arrogant, because I would not give place to my Bishop.
If you will be believed because you be a Bish. why find you fault with the people that believed M. Latimer, M. Ridley, M. Hooper, and the residue of them that were bishops?
Because they were heretics.
And may not you err (quoth I) as well as they? I looked for learning at my Lord's hand to persuade me, and he oppressed me only with his authority. He said I dissented from the church, and asked me where my church was before king Edwards time.
I desired him to show me where their church was in Helias time, and what outward show it had in Christ's time.
Helias complaint was only of the x. tribes that fell from David's house, whom he called heretics.
You be not able to show any Prophets that the other two tribes had at the same time.
My L. making no answer to that, M. Rogers one of the masters of the city cometh in the mean season, taking upon him as though he would answer to the text. But my L. forthwith commanded me to be committed to some Tower if they had any besides the common Jail, saying he would at the end of his visitation of his diocese, weed out such wolves. M. Rogers willed him to content himself for that night, till they had taken further order for me. Even where it pleaseth you, said I to my Lord, I am content: and so I was returned at that time to the common Jail again from whence I came.
On the Friday morning being the next day after, I had warning by one of the prisoners to prepare myself to ride with my fellow prisoners the same day to Lichfield there to be bestowed at the Bish. pleasure. Which tidyngs at the first something discouraged me, searyng lest I should by the means of my great sickness, through extreme hādlyng (which I looked for) have died in the prison before I should come to my answer. But I rebuked immediately with God's word this infidelity in myself, and by y e same corrected mine own mistrust and fantasie after this manner. What make I of God? Is not his power as great in Lichfield as in Coventry? Doth not his promise extend as well to Lichfield, as to Coventry? Was he not with Abacuck, Daniel, Misaach, and Jeremiah, in their most dangerous imprisonments? He knoweth what things we have need of. He hath numbered all the hairs of our head. The Sparowe falleth not on the ground, without our heavenly fathers will: much more will he care for us if we be not faythlesse, whom he hath made worthy to be witnesses of his truth. So long as we put our trust in him we shall never be destitute of his help, neither in prison, neither in sickness nor in health, neither in life nor in death, neither before kings nor before Bishops: not the Devil himself, much less one of his ministers shall be able to prevail against us. With such like meditations I waxed cheerful of good consolation and comfort: so that hearing one say that they could not provide horses enough for us, I said, let them carry us in a dung cart for lack of horses, if they list: I am well content for my part.
Notwithstanding at the request of my friends, I wrote to M. Major and his brethren, briefly requiring thē that I might make answer here to such things as should be laid to my charge: The contents of which letter were these.
*A Letter of M. Robert Glover, to the Major of Coventry and his brethren.
I Beseech you to understand, that it is not unknown as well to the Keeper of the Jail, as to the inhabitants about me where I dwell, that I am a man subject to very great sickness, and have been by the space of seven years and more, so that it is not like that I shall be removed without peril and danger of life. And because I was here committed to Warde by your appointment, I would gladly here answer to such things as should be laid to my charge. If I may obtain this of you, I have cause thankfully to reknowledge your indifferency: if otherwise, I pray God it be not laid to your charge at the great day, where every man shall have just judgment without respect of person.
Your prisoner in the Lord, always myndefull of you in my poor prayer. Rob. Glover.
But I received no answer of my letters to nor fro, I conjectured, that when the B. and the Chancellor had seen thē, it moved thē the rather to have me away, being more desirous (as I suppose) to have had me dispatched privily in prison, then to come openly to my answer. The manner of entreating and using me at my first coming to prison, did partly declare the same.
Certain Sergeaunts and Constables of Coventry, being appointed to have the conveying of us to Lichfield to be delivered there to one Iephcot the Chancellors man sent from Couētry with us for the same purpose, we were commanded to horseback about xi. or xii. of the clock on Friday, being market day, that we might be the more gased and wondered at: and to kindle the people's hearts more against us, they did proclaim a letter concerning a proclamation made for calling in & disanullyng of all such books as truly expound and interpret the Scriptures. We came to Lichfield about 4. of the clock at night, & had leave to repose our selves for our Supper time. We inned at the sign of the Swan, where we were entertained friendly and gently.
After supper Iephcot repaired to us, whom we entreated that upon sureties we might rest our selves that night, being unprovided of any thing to help our selves withal in the prison at that present. He was content at the first (as he seemed) but afterwards, whether it was by persuasion, or rather (as it seemed to me) he did but of policy put of the time till he had gathered a multitude to stare and wonder vpō us, and also that we should provide nothing to ease our selves withal: he revoked his promise, and so by consent we were had to the prison, the multitude wonderyng at us. I willed Iephcot before, to execute his office with mercy, telling him that they should have judgment without mercy, that shown no mercy. And this mercy I found at his hand.
He put me into a prison the same night, where I continued until I was condemned, a place next to the dungeon, narrow of rooms, strong of building, and very cold with small light, and there allowed he me a būdle of straw instead of my bed, w t out chair, form, or any other thing else to ease myself withal. God of his mercy gave me great patience through prayer that night, so that if it had ben his pleasure, I could have been contented to have ended my life. But Iephcot & one Persey the bishops man, which afterwards was my continual keeper for the most part, came to me in the morning, to whō I said, this is a great extremity, God send us patience, and no more.
Then they were content that I should have a bed of mine own procurement. But I was allowed no help, neither night nor day, nor company of any man, notwithstanding my great sickness, nor yet paper, pen, nor ink, or books, saving my New Testament in Latin, & a prayer book which I privily stole in.
Within two days after, M. Chancellor and one Temsey a Prebendary there, came to me into my prison. Master Chancellor exhorted me to conform myself to my Lord and to the Church. He wished to my soul no more hurt then to his own: belike because I had laid to his charge at Coventry, the seeking of my blood unjustly and wrongfully.
Now thus the second time I answered M. Chancellor to his exhortatiō, that I refused not to be ruled by that church that was content to be ordered and governed by the word of God.
He asked me how I knew the word of God, but by the Church?
The church showeth which is the word of God, therefore the Church is above the word of God. This is no good reason in learning, said I to M. Chancellor. For it is like unto this: John shown the people who was Christ: Ergo, John was above Christ. Or else, I have a man that knoweth not the king, and I tell him who is the king: am I therefore above the king?
M. Chancellor said, he came not to reason with me and so departed. So remained I without any further conference of any man by the space of viii. days, and till the Bishops coming: In the which time I gave myself continually to prayer, and meditation of the merciful promises of God, made unto all without exception of person, that call upon the name of his dear son Jesus Christ. I found in myself daily amendment of health of body, increase of peace in conscience, and many consolations from God by the help of his holy spirit, and sometimes, as it were a taste and glimmeryng of the life to come: all for his only son Jesus Christ's sake: to him be all praise forever and ever.
The enemy ceased not many times, sundry ways to assault me, oftentimes obiectyng to my conscience mine own unworthiness, through the greatness of the benefit to be counted among the number of them that should suffer for Christ, for his Gospels sake. Against him I replied with the word of God in this sort. What were all those whom GOD had chosen from the beginning, to be his witnesses, and carry his name before the world? were they not men as Paul and Barnabas said, Similiter obnoxij peccato, as well subject to wickedness, sin, imperfections, as other men be? Even such were Noah, Abraham, David and all the rest. Quis prior dedit illi, as Paul saith, Who gave first unto him? And also speaking to every man: What hast thou that thou receivedst not? Likewise John: All have received of his fullness: they were no bringers of any goodness to God, but altogether receyuers. They choose not GOD first, but he choose them. They loved not God first, but he loved them first. Yea, he both loved and chose them when they were his enemies, full of sin and corruption, and void of all goodness. Est Dominus omnium, diues in omnes & super omnes inuocantes eum. He is and will be still the same God, as rich in mercy, as mighty, as able, as ready, as willing to forgive sins without respect of person, to the worlds end, of all them that call upon him. Prope est Dominus omnibus inuocantibus eum: God is nere, he is at hand, he is with all, with all (I say) and refuseth none, excepteth none that faithfully in true repentance call upon him, in what hour, what place, or what time so ever it be. It is no arrogancy nor presumption in any man, to burden God (as it were) with his promise, and of duty to claim and challenge his aid, help, and assistance in all our perils, dangers, and distress, calling upon him, not in the confidence of our own godliness, but in the trust of his promises made in Christ, in whom, and by whom, and for whose sake, whosoever boldly approacheth to the mercy seat of the Father, is sure to receive whatsoever is expedient or necessary either for body or soul, in more ample wise and large manner, then he can well wish, or dare desire. His word cannot lie: Call upon me in the day of trouble, and I will hear thee, & thou shalt praise me.
I answered the enemy also on this manner: I am a sinner, and therefore not worthy to be a witness of this truth. What then? Must I deny his word because I am not worthy to profess it? What bring I to pass in so doing, but add sin to sin? What is greater sin then to deny the truth of Christ's Gospel? as Christ himself beareth witness: He that is ashamed of me or of my words, of him I will be also ashamed before my father and all his angels. I might also by like reason forbear to do any of gods commandments.
When I am provoked to pray, the enemy may say unto me, I am not worthy to pray, therefore I shall not pray: & so in like manner of all the commandments: I shall not forbear swearing, stealing, murthering, because I am not worthy to do any commandment of God. These be the delusions of the Devil, and Satan's suggestions, which must be overcome by continuance of prayer, and with the word of God applied according to the measure of every man's gift, against all assaults of the Devil.
At the bishops first coming to Lichfield after mine imprisonment, I was called into a by chamber next to my prison, to my Lord. Before whom when I came and saw none but his officers, chaplains & servants, except it were an old priest, I was partly amazed and lifted up my heart to God for his merciful help and assistance.
My Lord asked me how I liked my imprisonment. I gave him no answer touching that question. He proceeded to persuade me to be a member of his Church, which had continued so many years. As for our church (as he called it) it was not known, he said, but lately in king Edwards time.
I profess myself to be a member of that church (said I) that is built upon the foundation of the Apostles & Prophets, Jesus Christ being the head corner stone: and so alleged the place of S. Paul to the Ephes. And this Church hath been from the beginning (said I) though it bear no glorious show before the world, being ever, for the most part under the Cross and affliction, contemned, despised, and persecuted. My Lord on the other side, contended that they were the Church.
So cried all the Clergy against the Prophets of Jerusalem, saying: Templum Domini, templum Domini, The Church, the Church, &c.
And always when I was about to speak anything my Lord cried, hold thy peace: I command thee by the virtue of obedience, to hold thy peace, calling me a proud arrogant heretic.
I willed my Lord to burden me with some specialties, & then to convince me with some Scriptures and good learning.
Then my L. began to move certain questions. I refused to answer him in corners, requiring that I might make my answer openly. He said I should answer him there. I stood with him upon that point until he said I should to prison again, and there have neither meat nor drink till I had answered him.
Then I lifted up my heart to God, that I might stand and agree with the doctrine of his most holy word.
The Sacrament of Baptism said I, and the Sacrament that he instituted at his last Supper.
No more said he?
To all those that declare a true and unfeigned repentance, a sure hope, trust, and confidence in the death of Christ, to such ministers (I grant) that they have authority to pronounce by the power of God's word, the remission of sins.
Here interruptyng me, he would needs bear me in hand that I called this a sacrament. I would not greatly contend with him in that point, because that matter was of no great weight or importance: although he in so doing, did me wrong, for I called it not a Sacrament.
He asked me further whether I allowed their confession.
I said no.
I answered that their Mass was neither sacrifice nor Sacrament, because (said I) you have takē away the true institution, which when you restore again, I will tell you my judgment concerning Christ's body in the Sacrament.
And thus much did this worthy Martyr of God leave behind him by his own hand in writing concerning the manner of his using and entreatyng in prison, and also of his conflicts had with the Bishop and his Chancellor. Moe examinations he had (no doubt) with the Bishop in the public Consistory, when he was brought forth to be condemned, which also he would have left unto us, if either length of life, or laysure of time, or haste of execution had permitted him to finish that he intended: but by reason of the writ of his burning being come down from London, lack of time neither did serve him so to do, neither yet could I get the Records of his last examinations wheresoever they are become.
Only this which I could learn by relation of one Agustine Bernher a Minister, and a familiar friend of his, concerning the going to his death, I can report, that the said blessed servant of the Lord, M. Rob. Glover, after he was condemned by the Bishop, and was now at a point to be delivered out of this world, it so happened, that two or three days before, his heart being lumpish and desolate of all spiritual consolation, felt in himself no aptness nor willingness, but rather a heaviness and dullness of spirit, full of much discomfort to bear that bitter cross of Martyrdom ready now to be laid upon him.
Wherupon he fearing in himself, lest the Lord had utterly withdrawn his wonted favor from him, made his mone to this Agustine his friend above remembered, signifying unto him, how earnestly he had prayed day and night unto the Lord, and yet could receive no motion nor sense of any comfort from him.
Unto whom the said Agustine answering again, willed and desired him patiently to wait the Lord's pleasure and how so ever his present feling was, yet seeing his cause was just and true, he exhorted him constantly to stick to the same, & to play the man, nothing misdoubting but the Lord in his good time would visit him, and satisfy his desire with plenty of consolation, whereof (he said) he was right certain and sure, & therefore desired him when so ever any such feeling of God's heavenly mercies should begin to touch his heart, that then he would show some signification thereof, whereby he might witness with him the same, and so departed from him.
The next day when the time came of his martyrdom, as he was going to the place, and was now come to the sight of the stake, although all the night before praying for strength and courage he could feel none, suddenly he was so mightily replenished with God's holy comfort and heavenly joys, y t he cried out clapping his hands to Agustine, & saying in these words, Agustine, he is come, he is come, &c. & that with such joy and alacrity, as one seeming rather to be risen from some deadly danger, to liberty of life, then as one passing out of the world by any pains of death. Such was the change of the marvelous working of the Lord's hand upon that good man.
Cornelius Bongey fellow Martyr with Mayster Robert Glover.
IN the same fire with him was burned also Cornelius Bongey a Capper of Couentrey, and condemned by the said Radulph Byshoppe of Coventry and Liechfield. As concerning the Articles which were to him objected, the effect thereof was this.
Firste it was articulate against him, that these three years last, in the City of Coventry and Liechfield, & other places about, he did hold, maintain, argue and teach, that the Prieste hath no power here to absolve any sinner from his sins.
Secondly, that by Baptism sins be not washed away, because he said that the washing of the flesh purgeth the flesh outwardly▪ and not the soul.
Thirdly, that there be in the Church only two sacraments, that is, Baptism, and the Lord's Supper.
Fourthly, that in the sacrament of their popish altar, was not the real body & blood of Christ, but the substance of bread & wine there remaining still, because S. Paul calleth it bread and wine. &c.
Fifthly, that he within the compass of the said years & time, did hold, maintain and defend, that the Pope is not the head of the visible church here in earth. &c.
Sixthly, that he was of the diocese and jurisdiction of the Bishop of Coventry and Liechfield. &c.
Seuēthly, that the premises are true, manifest and notorious, and that vpō the same there hath been & is a public voice and fame, as well in the places above rehearsed, as in other quarters also about. &c.
His answers.
Unto the which articles he answering again, to the first he granted, and to every part thereof, meaning after y e Popish manner of absolution.
The second he granted first, after revoked the same.
To the third also he granted, adding withal, that in scripture there be no more contained.
To the fourth, touching the sacrament, he granted & to every part thereof.
To the fifth concerning the Pope likewise.
Also to the sixth he granted and likewise to the seventh.
Upon these articles and his answers to the same, the said Radulph the Bishop read the sentence, and so committed him also after the condemnation of Mayster Roberte Glover, to the secular power.
Thus this foresaid Cornelius falsely condemned by the Bishop before mentioned, suffered at the same stake with the Christian Martyr Mayster Robert Glover at Coventry, about the xx. day of September.
Here followeth the story of John Glover and William Glover, how they were excommunicate and cast out after their death, and buried in the fields.
NOwe that we have discoursed the story of Mayster Robert Glover, something also would be touched of his other two brethrē John and William Glover. Who albeit they were not called to finish their course by like kind of Martyrdom in the fire, as the other did: yet because for their constant profession of God's Gospel unto the latter ende, they were exempted after their death, & cast out of the same Church, as the other was, I thought them not unworthy therefore in the story to be joined together, which in one cause and the same profession were not sūdered one from the other.
And first concerning Mayster John Glover the eldest brother, what inward storms and agonies he sustained by the ghostly enemy, partly ye heard before described: now what his bodily enemies wrought against him, remaineth to be declared. Whose rage and malice, although god so restrained, that they could little prevail against him so long as his life endured, yet after his decease, having power upon him, what they did ye shall now understand.
After the Martyrdom of master Robert Glover, although John Glover seeing his brother to be apprehended for him, had small joy of his life for the great sorrow of his heart, wherewith he was sore oppressed, and would gladly have put himself in his Brothers stead, if friends had not otherwise persuaded with him, showing that in so doing he might entangle himself, but should do his brother no good. He thus in great care and vexation endured: yet notwithstanding, rubbing out as well as he could, til at length about y e latter end of queen Mary there was a new search made for the said John Glover.
Whereupon the Sheriffs with their under Officers and servants being sent to seek him, came into his house where he and his wife were. It chanced as he was in his chamber by himself, the Officers brusting into the house, and searching other rooms, came to the Chamber door where this John Glover was. Who being within, and holding the latch softly with his hand, perceived and heard the Officers buskeling about the door, amongst whom one of the said officers having the string in his hand, was ready to draw and pluck at the same.
In the mean time another coming by (whose voice he heard and knew) bad them come away, saying they had been there before. Whereupon they departing thence, went to search other corners of the house, where they found Agnes Glover his wife, who being had to Liechfilde, & there examined before the bishop, at length after much ado was constrained to give place to their tyranny, John Glover in the mean time, partly for care of his wife, partly through cold taken in the woods where he did lie, took an Agew, whereupon not long after he left this life, which the cruel Papists so long had sought for.
Thus by the mighty protectiō of y e almighty Lord, how John Glover was delivered and defended frō the hands of the persecuting enemies during all the time of his life, ye have heard, Now what befell after his death both to him & to William his brother it is not unworthy to be remembered. Who after that he was dead, & buried in y e churchyard without Priest or Clerke, D. Dracot then Chancellor, six weeks after sent for the parson of the Town & demanded howe it chanced that he was there buried. The parson answered that he was then sick, and knew not of it. Then the Chancellor commanded the parson to go home and to cause the body of the said John Glover to be taken up, & to be cast over the wall into the hie way: The Parson again answered that he had been 6. weeks in the earth & so smelled that none was able to abide the savor of him. Well quoth D. Dracot, then take this byll and pronounce him in the pulpit a damned soul, and a twelve month after take up his bones (for then the flesh will be consumed) and cast thē over the wall, that cartes and horses may tread upon them, and then will I come & hallow again that place in the churchyard where he was buried. Recorded by the Parson of the town who told the same to Hugh Burrowes dwelling at Fynden in Darbyshyre, and to M. Rob. Glouers wife, by whose credible information we received the same.
Not much unlike usage was practiced also by these catholic children of the mother Church upon the body of Will. the third brother. Whō, after it had pleased almighty god about y e same seasō to cal out of this vale of misery, the good disposed people of the Town of Weme in Shropshyre, where he died, brought the body unto the Parishe Church, intending there to have it buried. But one Bernerd, being then Curate of the said Church (and is yet as I hear say to this day) to stop the burial thereof, rode to the bishop named Raufe Bayne, to certify him of the matter, and to have his advise therein. In the mean time, the body lying there a whole day, in the night time one Rich. Morice a Taylor would have enterred him. But then came John Thorlyne of Weme with other moe, & would not suffer the body to be buried: expressing to us y e contrary examples of good Toby, for as he was religious in buriyng the dead so this man putteth religiō in not burying the dead: so that after he had layne there two days & one night, cometh the foresaid Bernerd the Curate with the Bishops letter, the contents of which letter being copied out word for word here followeth.
*A copy of the Bishops Letter written to the Parish of Weme.
VNderstanding that one Glover an heretic is dead in the parish of Weme, which Glover hath for all the time of my being in this country been known for a rebellion against our holy fath and Religion, a Contemner of the holy Sacraments and ceremonies used in holy Church, and hath separate himself frō the holy Communion of all good Christian men, nor never required to be reconciled to our mother holy Church, nor in his last days did not call for his ghostly father, but died without all rites belonging to a Christian man: I thought it good not only to command the Curate of Weme that he should not be buried in Christian man's burial, but also will and command all the parish of Weme that no man procure, help, nor speak to have him buried in holy ground: but I do charge and command the Church Wardens of Weme in special, and all the parish of the same that they assist the said Curate in defending and letting, and procuring that he be not buried neither in the Church nor within the wanybles of the Churchyarde, and likewise I charge those that brought the body to the place, to carry it away again, and that at their charge: as they will answer at their peril. At Ecclesch this 6. of September. an. 1558.
By your Ordinary Radulph Coventry and Liechfield.
By y e virtue of this foresaid letter so it fell out, that they which brought the corps thither, were fain at their own charges to carry it back again. But for so much as the body was corrupted, and smelt so strongly that vnneth any man might come nere it, they were forced to draw it w t horses unto a bromefield, and there was he buried.
Witnesses of the godly end of the said William Glover dying in the true faith and confession of Christ, Mayster Nowell Dean of Liechfielde, George Wilestone and his wife, Tho Constantine, Roger Wydouse, John Prynne, George Torpelley. &c.
The like example of charitable affection in these catholic churchmen is also to be seen and noted in the burying of one master Edward Bourton Esquire, who in y e same Diocese of Chester departing out of this world the very day before Queen Elizabeth was crowned, required of his friends, as they would answer for it, that his body should be buried in his Parishe Church (which was S. Chaddes in Shrousbury) so that no Massemonger should be present thereat. Which thing being declared to the Curat of that Parish named sir John Marshal, & the body being withal brought to the burial, upon the same day whē the Queen was crowned, the Curate being therewith offended, said plainly that he should not be buried in y e church there. Whereunto one of his friends, named George Torpelley answering again said, that God would judge him in the last day. &c. Then the priest, Judge God (saith he) or Devil, the body shall not come there. And so they buried him in his own garden. Where he is no doubt as near y e kingdom of heaven, as if he had been buried the midst of the Church.
Moreover, in the said County of Salop, I find that one Olyuer Richardyne of the Parish of Whitchurch was burned in Hartford Weste, Syr John Ygone being Sheriff the same time. Which seemeth to be about the latter year of king Henry viii. Whose name because it was not mentioned before, I thought here to give some little touch of him, having now in hand to speak of the persecution within the Diocese of Coventry and Liechfield.
The Martyrdom of William Wolsey, and Robert Pygot Paynter.
AFter the suffering of Mayster Robert Glover & Cornelius Bongey at Couentrye, followeth next the condemnation of other two blessed Martyrs which were judged and condemned at Eley by John Fuller the Bishops Chancellor of Eley, Doctor Shax • on his Sus • ragane, Robert Steward Dean of Eley, John Christopherson Dean of Norwich. &c. an. 1555. October 9. the names of which martyrs were William Wolsey and Robert Pygot, dwelling both in the Town of Wisbich, which William Wolsey being a constable, dwelling and inhabiting in the Town of Well, was there brought to death by the means and procurement of one Richard Everard Gentlemā a Justice appointed for those days, who extremely handled the same William Wolsey, and bound him to the good abearing, causing him to put in sureties upon his good behavior until the next general Sessions holden within the I will of Eley: and so the said Wolsey being dispatched of his office, and brought in trouble, removed his house & dwelling place, coming to dwell in the Town of Wisbiche. Then being called again at the next Sessions, he was still constrained to put in new sureties, which at the length he refused to do, & so was commanded to the Jail, at the Syse holden at Eley in lent.
In the Easter week following, there repaired to confer with him, D. Fuller the Chancellor, with Christopherson, and one D. Young: who laid earnestly to his charge that he was out of the catholic faith, willing him to meddle no further with the scriptures, thē it did become such a lay man as he was, to do. The said William Wolsey standing still a great while, suffering them to say their pleasures, at the last answered in this wise: Good M. Doctor, what did our Savior Christ mean, when he spake these words written in the 23. Chapter of S. Matthews Gospel: Woe be unto you Scribes and Pharisees, ye hypocrites for ye shut up the kingdom of heaven before men: ye yourselves go not in, neither suffer ye them that come to enter in.
Yea saith Doctor Fuller, you must understand, that Christ spake to the Scribes and Phariseys.
Nay Mayster Doctor (saith Wolsey) Christ spake evē to you, and your fellows here present, & to all other such like as you be.
Away Mayster Doctor (saith Christopherson) for you can do no good with this man, Yet saith D. Fuller, I will lean thee a book to read. I promise thee, of a learned mans doing, that is to say of Doctor Watson's doing, (who was then Bishop of Lincoln.)
Wolsey receiving the same book, did diligently read it over, which in many places did manifestly appear contrary to the known truth of God's word. At the length a fortnight or three weeks following, the said Doctor Fuller resorting again to the prison house to confer with the said Wolsey, did ask him how he liked the said book (thinking that he had won him by y