Acts and Monuments Volume 2 Part 1
Unto these letters of Master Hooper heretofore recited, we thought not inconvenient, to annex also another certain Epistle, not of Master Hoper, but writ̄ to him by a famous learned man Henry Bullinger, chief superintendent in the City of Zurich. Of whose singular love and tender affection toward Master Hooper, ye heard before in the beginning of Master Hoopers life discoursed. Now how lovingly he writeth unto him, ye shall hear by this present letter, as followeth.
To the most reverend father M. John Hooper Bishop of Worcester and Gloucester, and now prisoner for the Gospel of Jesus Christ, my fellow Elder and most dear brother, in England.
THe heavenly father grant unto you, and to all those which are in bands and captivity for his name sake, grace and peace through Jesus Christ our Lord, with wisdom, patience and fortitude of the holy Ghost.
I have received from you two letters (my most dear brother:) the former in the month of September of the year past, the latter in the month of May of this present year, both written out of prison. But I doubting least I should make answer to you in vain, whilst I feared that my letters should never come unto your hands, or else increase and double your sorrow: did refrain from the duty of writing. In the which thing I doubt not, but you will have me excused, especially seeing you did not vouchsafe, no not once in a whole year, to answer to my whole libels rather then letters, whereas I continued still notwithstanding in writing unto you: as also at this present, after I heard that you were cast in prison, I did not refrain from continual prayer, beseeching our heavenly Father through our only mediator Jesus Christ, to grant unto you and to your fellow prisoners, faith and constancy unto the ende. Now is that thing happened unto you (my brother) the which we did oftentimes prophecy unto our selves at your being with us, should come to pass, especially when we did talk of the power of Antichrist and of his felicity and victories. For you know the saying of Daniel: His power shall be mighty, but not in his strength, and he shall wonderfully destroy and make havoc of all things, and shall prosper and practice, and he shall destroy the mighty and the holy people after his own will. You know what the Lord warned us of before hand by Matthew, in the tenth chapter, by John in the 15. chapter, and the 16. and also what that chosen vessel Saint Paul hath written in the second to Timothy and the third chapter. Wherefore I do nothing doubt (by God's grace) of your faith and patience, whilst you know that those things which you suffer are not looked for or come by chance, but that you suffer them in the best, truest, and most holy quarrel▪ for what can be more true and holy, then our doctrine, which the Papists, those worshippers of Antichrist do persecute? All things touching salvation, we attribute unto Christ alone, and to his holy institutions, as we have been taught of him and of his disciples, but they would have even the same things to be communicated as well to their Antichrist and to his institutions. Such we ought no less to withstand, then we read that Helias withstood the Baalites. For if Jesus be Christ, then let them know that he is the fullness of his Church, and that perfectly: but and if Antichrist be King and Priest, then let them exhibit unto him that honor. How long do they halt on both sides? Can they give unto us any one that is better then Christ? Or who shall be equal with Christ, that may be compared with him, except it be he whom the Apostle calleth the Adversary? But if Christ be sufficient for his Church, what needeth this patching and peecing? But I know well enough, I need not to use these disputations with you which are sincerely taught, and have taken root in Christ, being persuaded that you have all things in him, and that we in him are made perfect.
Go forwards therefore constauntly to confess Christ, and to defye Antichrist, being mindful of this most holy and most true saying of our Lord Jesus Christ: He that overcometh, shall possess all things, and I will be his God, and he shall be my son: but the fearful, and the unbelieving, and the abhominable, and the murderers, and whoremongers, and sorcerers, and Idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death. The first death is soon overcome, although a man must burn for the Lord's sake: for they say well that do affirm this our fire to be scarcely a shadow of that which is prepared for the unbelievers, and them that fall from the truth. Moreover, the Lord granteth unto us, that we may easily overcome by his power the first death, the which he himself did taste and overcome, promising withal such joys as never shall have ende, unspeakable, and passing all understanding, the which we shall possess so soon as ever we depart hence. For so again saith the Angel of the Lord: If any man worship the beast and his Image, and receive his mark in his forehead, or on his hand, the same shall drink of the wrath of God, yea of the wyne which is poured into the cup of his wrath, and he shall be tormented in fire and brimstone before the holy Angels, and before the Lamb: and the smoke of their torments shall ascend evermore, and they shall have no rest day nor night, which worship the beast & his Image, and whosoever receiveth the print of his name. Here is the patience of Saints: here are they that keep the commandments of God, and the faith of Jesus. To this he addeth by and by: I heard a voice saying to me, write: blessed be the dead that die in the Lord, frō henceforth (or speedily they be blessed. Io. 5) even so saith the spirit, for they rest frō their labors, but their works follow thē: for our labor shall not be frustrate or in vain.
Therefore seeing you have such a large promise, be strong in the Lord, fight a good fight, be faithful to the Lord unto the ende: consider that Christ the son of God is your Captain, and fighteth for you, and for that all the Prophets, Apostles and Martyrs, are your fellow soldiers. They that persecute and trouble us, are men, sinful, and mortal, whose favor a wise man would not buy with the value of a farthing: & besides that, our life is frail, short, brickle, and transitory. Happy are we, if we depart in the Lord, who grant unto you, and to all your fellow prisoners faith and constancy. Commend me to the most reverend fathers and holy Confessors of Christ, Doctor Cranmer Bishop of Canterbury, D. Ridley Bishop of London, and the good old father D. Latimer. Them and all the rest of the prisoners with you for the Lord's cause, salute in my name, and in the name of all my fellow Ministers, the which do wish unto you the grace of God, and constancy in the truth.
Concerning the state of our Church, it remaineth even as it was when you departed from us into your country. God grant we may be thankful to him, and that we do not only profess the faith with words, but also express the same effectually with good works to the praise of our Lord. The word of God increaseth daily in that part of Italy that is near unto us, and in France.
In the mean while the godly sustain grievous persecutions, and with great constancy and glory, through torments they go unto the Lord. I and all my household, with my sons in law and kinsmen, are in good health in the Lord. They do salute you, and pray for your constancy, being sorrowful for you and the rest of the prisoners. There came to us Englishmen Studentes, both godly and learned: They be received of our Magistrate. Ten of them dwell together, the rest remain here and there with good men. Amongest the other, Mayster Thomas Leuer is dear unto me and familiar. If there be any thing wherein I may do any pleasure to your wife and childrē, they shall have me wholly at commandment: whereof I will write also to your wife, for I understand she abideth at Franckford. Be strong and merry in Christ, waiting for his deliraunce, when, and in what sort it shall seem good unto him. The Lord Jesus show pity upon the Realm of England, and illuminate the same with his holy Spirit to the glory of his name, and the salvation of souls. The Lord Jesus preserve and deliver you from all evil, with all them that call upon his name. Farewell, and farewell eternally.
The 10. of October. 1554. From Zurich.
You know the hand, H.B.
The history of D. Rouland Taylor, which suffered for the truth of God's word, under the tyranny of the Roman Bishop .1555. the 9. day of February.
THe town of Hadley was one of the first that received the word of God in all England at the preaching of M. Thomas Bilney: By whose industrye the Gospel of Christ had such gracious success, and took such root there, that a great number of that parish became exceeding well learned in the holy scriptures, as well women as men: so that a man might have found among them many that had often read the whole Bible through, and that could have sayt • a great part of S. Paul's epistles by heart, and very well & readily have given a godly learned sentence in any matter of controversy. Their children and servants were also brought up and trained so diligently in y e right knowledge of God's word, that the whole town seemed rather an University of y e learned, then a town of Clothmaking or laboring people: And that most is to be commended, they were for the more part faithful followers of God's word in their living.
In this town was D. Rouland Taylor, Doctor in both the Civil and Canon laws, and a right perfect Divine, parson. Who at his first entering into his benefice, did not, as the common sort of beneficed mē do, let out his benefice to a Farmar, that should gather up the profits, and set in an ignorant unlearned Priest to serve the Cure, & so they may have the fleece, little or nothing care for feeding the flock: But contrarily he forsook the Archbishop of Canterbury Tho. Cranmer, with whom he before was in household, and made his personal abode and dwelling in Hadley among y e people committed to his charge. Where he as a good shepherd, abiding and dwelling among has sheep, gave himself wholly to the study of holy scriptures most faithful endeavoring himself to fulfill that charge, which the Lord gave unto Peter, saying, Peter lovest thou me? Feede my Lambes, Feede my sheep, Feede my sheep. This love of Christ so wrought in him, that no Sunday nor holy day passed, nor other time when he might get the people together, but he preached to them the word of God, the doctrine of their salvation.
Not only was his word a preaching unto them, but all his life and conversation was an example of unfeigned Christian life, and true holiness. He was void of all pride, humble, and meek as any child: so that none were so poor, but they might boldly as unto their father, resort unto him, neither was his lowliness childish or fearful, but as occasion, time and place required, he would be stout in rebuking the sinful and evil doers, so that none was so rich but he would tell him plainly his fault, with such earnest and grave rebukes as became a good Curate and Pastor. He was a man very mild, void of all rancor, grudge or evil will, ready to do good to all men, readely forgeuing his enemies, and never sought to do evil to any.
To the poor that were blind, lame, sick, bedred, or that had many childrē, he was a very Father, a careful patron, and diligent prouider, in so much that he caused the parishioners to make a general provision for thē: and he himself (beside the continual relief that they always found at his house) gave an honest portion yearly, to the common alms box. His wife also was an honest, discrete, and sober matron, and his children well nourtred, brought up in the fear of God and good learning.
To conclude, he was a right and lively image or pattern of all those virtuous qualities described by S. Paul in a true Bishop, a good salt of the earth savorly biting the corrupt manners of evil men, a light in God's house set vpō a Candlestick for all good men to imitate and follow.
Thus continued this good Shepeheard among his flock, governing and leading them through this wilderness of the wicked world, all the days of the most innocent and holy King of blessed memory, Edward the vi. But after it pleased God to take King Edward from this vale of misery unto his most blessed rest, the Papists, whoever sembled and dissembled, both with King Henry the eight, and king Edward his son, now seeing the time convenient for their purpose, uttered their false hypocrisy, openly refusing all good reformation made by the said two most godly Kings, and contrary to that, they had all these two Kings days preached, taught, written, and sworn, they violently overthrew the true doctrine of the Gospel, and persecuted with sword and fire all those that would not agree to receive again the Romaine Bishop as supreme head of the universal Church, and allow all the errors, superstitions, and idolatries, that before by God's word were disproved and justly condemned, as though now they were good doctrine, virtuous, and true Religion.
In the beginning of this rage of Antichrist, a certain Petigentleman after the sort of a Lawyer, called Foster, being Steward and keeper of Courtes, a man of no great skil, but a bitter persecutor in those days, with one John Clerke of Hadley, which Foster had ever been a secrete favorer of all Romish Idolatry, conspired w t the said Clerke to bring in the Pope & his maumentry again into Hadley Church. For as yet Doct. Taylor, as a good shepherd, had retained and kept in his Church, the godly Churchseruice and reformation made by king Edward, & most faithfully and earnestly preached against the popish corruptions, which had infected the whole country round about.
Therefore the foresaid Foster and Clerke hired one John Auerth, Person of Aldam, a very money Mammonist, a blind leader of the blind, a Popish Idolatour, and an open Aduouterer and whoremonger, a very fit Minister for their purpose, to come to Hadley, and there to give the onset to begin again the Popish Mass.
To this purpose they built up with all haste possible the alter, intending to bring in their Mass again, about the Palme Monday. But this their devise took none effect: for in the night the alter was beaten down. Wherefore they built it up again the second time, and laid diligent watch, least any should again break it down.
On the day following came Foster and John Clerke, bringing with them their Popish Sacrificer, who brought with him all his implements and garments, to play his Popish Pageant, whom they and their men guarded with swords and buklers, least any man should disturb him in his Missal Sacrfice.
When Doctor Taylor, who (according to his custom) sat at his book studying y e word of God, heard the bells ring, he arose and went into the Church, supposing something had been there to be done, according to his Pastoral office: and coming to the Church, he found the Church doors shut and fast barred, saving the Chauncell door, which was only latched: Where he entering in, and coming into the Chauncell, saw a Popish Sacrificer in his robes, with a broad new shaven crown, ready to begin his Popish sacrifice, beset round about with drawn swords and bucklers, lest any mā should approach to disturb him.
Then said Doctor Taylor: Thou Devil, who made thee so bold to enter into this church of Christ, to profane and defile it with this abhominable Idolatry? Wyth that start up Foster, and with an ireful and furious countenance, said to Doctor Taylor: thou Traytour, what doest thou here, to let and disturb the Queens proceedings? Doctor Taylor answered: I am no traitor, but I am the shepherd that God & my Lord Christ hath appointed to feed this his flock: wherefor I have good authority to be here: & I command thee, thou popish Wolf, in the name of God to avoid hence, and not to presume here with such a Popish Idolatry, to poison Christ's flock.
Then said Foster: wilt thou traytourly heretic make a commotion, & resist violently the Queens proceedings.
Doctor Taylor answered: I make no commotion, but it is you Papists that maketh commotions and tumults. I resist only with God's word, against your Popish Idolatries, which are against God's word, y e Queens honor, & tend to y e utter subuersiō of this realm of England. And further thou doest against the Canon law, which commandeth that no Mass be said, but at a consecrate alter.
When the Parson of Aldam heard that, he began to shrink back, & would have left his saying of Mass. Thē start up John Clerke, and said: M. Auerth, be not afraid, ye have a Superaltare. Go forth with your business man.
Then Foster with his armed mē, took Doctor Taylor, and led him with strong hand out of the Church, and the Popish Prelate proceeded in his Romish Idolatry. Doct. Taylours wife, who followed her husband into the Church, when she saw her husband thus violently thrust out of his Church, she kneeled down, & held up her hands, and with loud voice said: I beseech God the righteous Judge to avenge this injury, that this Popish Idolatour this day doth to the blood of Christ. Then they thrust her out of the Church also, and shut to the doors: for they feared that the people would have rent their Sacrificer in pieces. Notwithstāding, one or two threw in great stones at the windows, and missed very little the popish masser.
Thus you see how without consent of the people, the Popish Mass was again set up, with battle array, with swords and buckelers, with violence and tyranny: which practice the Papists have ever yet used. As for reason, law, or Scripture, they have none on their parte. Therefore they are the same that saith: The law of unrighteousness is our strength: Come, let us oppress the righteous without any fear, &c.
Within a day or two after, with all haste possible, this Foster and Clerke made a complaint of Doctor Taylor, by a letter written to Stephen Gardener Bishop of Winchester, and Lord Chancellor.
When the Bishop heard this, he sent a letter missiue to Doct. Taylor, commanding him within certain days, to come and to appear before him upon his allegiance, to answer such complaints as were made against him.
When Doctor Taylours friends heard of this, they were exceeding sory and aggrieved in mind: which then foreseing to what end the same matter would come, seeing also all truth and justice were trodden under foot, and falsehode with cruel tyranny were set aloft and ruled all the whole route: his friends I say came to him, and earnestly counseled him to depart and fly, alleging and declaring unto him, that he could neither be indifferently heard to speak his conscience and mind, nor yet look for justice or favor at the said Chauncellours hands, who as it was well known, was most fierce and cruel: but must needs (if he went up to him) wait for imprisonment and cruel death at his hands.
Then said D. Taylor to his friends: Deare friends, I most heartily thank you, for that ye have so tender a care over me. And although I know, that there is neither justice nor truth to be looked for at my adversaries hands, but rather imprisonment and cruel death: yet know I my cause to be so good and righteous, and the truth so strong upon my side, that I will by God's grace go and appear before them and to their beardes resist their false doings.
Then said his friends: M. Doctor, we think it not best so to do. You have sufficiently done your duty, and testified the truth, both by your godly Sermons, and also in resisting the Parson of Aldam, with other that came hitherto bring in again the popish Mass. And for as much as our Savior Christ willeth and biddeth us, that when they persecute us in one City, we should fly into another: we think in flying at this time ye should do best, keeping yourself against another time whē the Church shall have great need of such diligent teachers, and godly Pastors.
Oh (quoth Doct. Taylor) what will ye have me to do? I am now old, and have already lived too long to see these terrible and most wicked days. Flye you, and do as your conscience leadeth you. I am fully determined (with God's grace) to go to the Bishop, & to his beard to tell him that he doth naught, God shall well hereafter raise up teachers of his people, which shall with much more diligence and fruit teach them, then I have done. For God will not forsake his Church, though now for a time he trieth and correcteth us, and not without a just cause.
As for me, I believe before God, I shall never be able to do God so good service, as I may do now: nor I shall never have so glorious a calling, as I now have, nor so great mercy of God proffered me, as is now at this present. For what Christian man would not gladly die against the Pope and his adherents? I know that the Papacie is the kingdom of Antichrist, altogether full of lies, altogether full of falsehode: so that all their doctrine, even from Christ's Cross be my speed and S. Nicholas, unto the end of their Apocalypse, is nothing but Idolatry, superstition, errors, hypocrisy and lies.
Wherefore I beseech you, and all other my friends, to pray for me, & I doubt not, but God will give me strength and his holy spirit, y t all mine adversaries shall have shame of their doings.
When his friends saw him so constant, and fully determined to go, they with weeping eyes commended him unto God: and he within a day or two prepared himself to his journey, leaving his cure with a godly old Priest, named Syr Richard Yeoman, who afterward for God's truth was burnt at Norwich.
There was also in Hadley one Alcocke, a very godly man, well learned in the holy Scriptures, who (after Sir Richard Yeoman was driven away) used daily to read a chapter, and to say the English Litany in Hadley Church. But him they fet up to London, and cast him in prison in Newgate: where after a year imprisonment, he died.
But let us return to Doctor Taylor again, who being accompanied with a servant of his own, named John Hull, took his journey towards London. By the way this John Hull labored to counsel and persuade him very earnestly to fly, and not to come to the Bishop, and proffered himself to go with him to serve him, and in all perils to venter his li • e for him, and with him.
But in no wise would Doctor Taylor consent or agree thereunto, but said: Oh John, shall I give place to this thy counsel & worldly persuasion, and leave my flock in this danger? Remember the good shepherd Christ, which not alonely fed his flock, but also died for his flock. Him must I follow, and with God's grace will do.
Therefore good John pray for me: and if thou seest me weak at any time, comfort me, and discourage me not in this my godly enterprise and purpose. Thus they came up to London, and shortly after Doctor Taylor presented himself to the Bishop of Winchester Stephen Gardener, then Lord Chancellor of England.
For this hath been one great abuse in England these many years, that such offices as have ben of most importance and weight, have commonly been committed to Bishops and other spiritual men, whereby three devilish mischiefs and inconveniences have happened in this Realm, to the great dishonor of God, and utter neglecting of the flock of Christ: the which three be these.
First, they have had small leisure to attend to their pastoral cures, which thereby have been utterly neglected and left undone.
Secondly, it hath also puffed up many Bishops and other spiritual persons into such hautines and pride, that they have thought no noble man in the Realm worthy to be their equal and fellow.
Thirdly, where they by this means knew the very secretes of Princes, they being in such high offices, have caused the same to be known in Rome, afore the kings could accomplish and bring their ententes to pass in England. By this means hath the Papacy been so maintained, and things ordered after their wills and pleasures, that much mischief hath happened in this Realm and others, sometime to the destruction of Princes, and sometime to the utter undoing of many common wealths.
Now when Gardener saw Doctor Taylor, he according to his common custom, all • o reviled him, calling him knave, Traitor, heretic, with many other villanous reproaches: which all Doctor Taylor heard patiently, and at the last said unto him:
My Lord (quoth he) I am neither Traytour nor heretic, but a true subject, and a faithful Christian man, and am come according to your commandment, to know what is the cause that your Lordship hath sent for me.
Then said the Bishop, art thou come, thou villain? How darest thou look me in the face for shame? Knowest thou not who I am?
Yes (quoth Doctor Taylor) I know who ye are. Ye are Doctor Stephen Gardinar Bishop of Winchester, and Lord Chancellor, & yet but a mortal man I trow. But if I should be afraid of your Lordly looks, why fear you not God, the Lord of us all? Howe dare ye for shame look any Christian man in the face, seeing ye have forsaken the truth, denied our savior Christ and his word, & done contrary to your own oath & writing? With what countenance will ye appear before the Judgment seat of Christ, and answer to your oath made, first unto that blessed king Henry 8. of famous memory, and afterward unto that blessed king Edward the 6. his son?
The bishop answered: Tush, tush, that was Herodes oath, unlawful, and therefore worthy to be broken. I have done well in breaking it: and (I thank God) I am come home again to our mother to the Catholic Church of Rome, and so I would thou shouldest do.
Doctor Taylor answered: Should I forsake y e Church of Christ, which is founded upon the true foundation of the Apostles and Prophets, to approve those lies: errors, superstitions and Idolatries, that the Popes and their company at this day so blasphemously do approve? Nay God forbid.
Let the pope and his return to our savior Christ, and his word, and thrust out of the Churches such abhominable Idolatries as he maintayneth, and then will christen men turn unto him. You wrote truly against him, and were sworn against him.
I tell thee (quoth the Bishop of Winchester) it was Herodes oth, unlawful, and therefore ought to be broken and not kept, and our holy father the Pope hath discharged me of it.
Then said D. Taylor: but you shall not so be discharged before Christ, who doubtless will require it at youre hands, as a lawful oath made to your liege & sovereign Lord the king, from whose obedience no man can assoil you, neither the Pope nor none of his.
I see (quoth the Bishop) thou art an arrogant knave, and a very fool.
My Lord (quoth Doctor Taylor) leave your unseemly railing at me, which is not seemly for such a one in authority as you are. For I am a Christian man, and you know that He that saith to his brother Racha, is in danger of a Counsel, and he that saith thou fool, is in danger of hell fire.
The Bishop answered, ye are all false, and liars all the sort of you. Nay (quoth D. Taylor) we are true men, and know that is written: Os quod mentitur, occidit animam : & again, Perdes omnes qui loquuntur mendacium. i. The mouth that lieth slayeth the soul. And again Lord God thou shalt destroy all that speak lies. And therefore we abide by the truth of gods word which ye contrary to your own conscience deny and forsake.
Thou art married (quoth the B.) Yea, (quoth Doctor Taylor) that I thank God I am, and have had nine children, and all in lawful matrimony, and blessed be God y t ordained matrimony, and commanded that every man that hath not the gift of continency should mary a wife of his own, and not live in adultery, or whoredom.
Then said the bishop: thou hast resisted the Queens Proceedinges, and wouldest not suffer the Parson of Aldam a very virtuous and devout Priest, to say Mass in Hadley. Doctor Taylor answered. My Lord I am Parson of Hadley, and it is against all right, conscience and laws, that any man shall come into my charge & presume to infect the flock committed unto me, with venom of the Popish Idolatrous Mass.
With that the Bishop waxed very angry, & said, Thou art a blasphemous heretic in deed, that blasphemest the blessed sacrament (and put of his cap) and speakest against the holy Mass, which is made a sacrifice for the quick and the dead. D. Taylor answered, Nay I blaspheme not the blessed sacrament which Christ instituted, but I reverence it as a true Christian ought to do, and confess that Christ ordained the holy communion in the remembrance of his death and passion, which • when we keep according to his ordinance, we (through faith) eat the body of Christ, and drink his blood giving thanks for our redemption, and this is our sacrifice for the quick & the dead, to give God thanks for his merciful goodness shown to us, in that he gave his son Christ unto the death for us.
Thou sayst well (quoth the Bishop) It is all y t thou hast said, and more to, for it is a propitiatory sacrifice for y e quick & dead. Thē answered D. Taylor: Christ gave himself to die for our redemption upon the Cross, whose body there offered, was the propitiatory Sacrifice, full, perfect, and sufficient unto salvation, for all them that believe in him. And this sacrifice did our Savior Christ offer in his own person himself once for all, neither can any Priest anymore offer him, nor we need no more propitiatory sacrifice, and therefore I say with Chrysostom, and all the Doctors: Our Sacrifice is only memoratiue, in the remembrance of Christ's death and passion, a sacrifice of thanksgiving, and therefore Fathers called it Eucharistia: And other sacrifice hath the Church of God none.
It is true (quoth the Bishop) the Sacrament is called Eucharistia, a thanksgiving, because we there give thanks for our redemption, and it is also a sacrifice propitiatory for the quick and the dead, which thou shalt confess ere thou and I have done. Then called the Bishop his men, and said: have this fellow hence, and carry him to the Kings bench, and charge the keeper he be straitly kept.
Then kneeled Doctor Taylor down and held up both his hands, and said: Good Lord, I thank thee, and from the tyranny of the Bishop of Rome, and all his detestable errors, Idolatries, and abominations, good Lord deliver us: And God be praised for good King Edward. So they carried him to prison, to the Kings Bench, where he lay prisoner almost two years.
This is the sum of that first talk, as I saw it mentioned in a Letter that Doctor Taylor wrote to a friend of his, thanking God for his grace, that he had confessed his truth, and was found worthy for truth to suffer prison and bands, beseeching his friends to pray for him, that he might persevere constant unto the ende.
Being in prison, Doctor Taylor spent all his time in prayer, reading the holy Scriptures, and writing, and preaching, and exhorting the prisoners and such as resorted to him, to repentance and amendment of life.
Within a few days after, were diverse other learned and godly men in sundry countries of England committed to prison for Religion, so that almost all the prisons in England were become right Christian schools & Churches, so that there was no greater comfort for Christian harts, then to come to the prisons, to behold their virtuous conversation, and to hear their prayers, preachings, most godly exhortations, and consolations.
Now were placed in Churches, blind and ignorant Massemongers, with their Latin babblings and apishe ceremonies: who like cruel Wolves spared not to murder all such, as anything at all, but once whispered against their Popery. As for the godly preachers which were in King Edward's time, they were either fled the Realm, or else, as the Prophets did in Kinge Ahab's days, they were privily kept in corners. As for as many as the Papists could lay hold on, they were sent into prison, there as Lambes waiting when the Butchers would call them to the slaughter.
When Doctor Taylor was come into y e prison called the Kings Bench, he found therein the virtuous and vigilant preacher of God's word, M. Bradford: which mā for his innocent and godly living, his devout, & virtuous preaching, was worthyly counted a miracle of our time, as even his adversaries must needs confess. Finding this man in prison, he began to exhort him to faith, strength, & patience, and to persevere constant unto the end. M. Bradford hearing this, thanked God that he had provided him such a comfortable prison fellow: & so they both together lauded God, and continued in prayer, reading, & exhorting one the other: In so much that D. Taylor told his friends y t came to visit him, that God had most graciously provided for him, to send him to that prison where he found such an angel of God, to be in his company to comfort him.
Doctor Taylor brought forth to be deprived.
After that Doct. Taylor had lain in prison a while, he was cited to appear in the Arches at Bow Church to answer unto such matter, as there should be objected against him. At the day appointed, he was led thither, his keeper waiting upon him. Where, whē he came, he stoutly and strongly defended his Marriage, affirming by the Scriptures of God, by the Doctors of the primitive Church, by both Laws Civil and Canon, that it is lawful for Priests to marry, and y t such as have not the gift of continency, are bound in pain of damnation to marry. This did he so plainly prove, that the Judge could give no sentence of divorce against him, but gave sentence he should be deprived of his benefice because he was married.
You do me wrong then (quoth Doctor Taylor) and alleged many laws and constitutions for himself, but all prevailed not. For he was again carried into prison, & his livings taken away, and given to other. As for Hadley benefice, it was given or sold, I wote not whether, to one Master Newealle, whose great virtues were altogether unlike to Doctor Taylor his predecessor, as the poor Parishioners full well have proved.
*Doctor Taylor brought again before Winchester, and other Bishops.
AFter a year and three quarters, or thereabout, in the which time the Papists got certain old tyrannous laws, which were put down by King Henry the eight, and by king Edward, to be again revived by Parliament: so that now they might Ex officio▪ cite whom they would, upon their own suspicion, and charge him with what Articles they lusted, and except they in all things agreed to their purpose, burn them: when these laws were once stablished, they sent for Doctor Taylor with certain other prisoners, which were again convented before the Chancellor and other Commissioners about the 22. of January. The purpose and effect of which talk between them, because it is sufficiently described by himself in his own letter written to a friend of his, I have annexed the said letter here under as followeth.
A Letter of Doctor Taylor, containing and reporting the talk had between him and the Lord Chancellor and other Commissioners, the 22. of January.
WHereas you would have me to write the talk between the King and Queens most honorable Counsel and me on Tuesday, the xxij. of January, so far as I remember: First my Lord Chancellor said: You, among other are at this present time sent for, to enjoy the Kings and Queens Maiestis favor and mercy, if you will now rise again with us from the fall which we generally have received in this Realm, from the which (God be praised) we are now clearly delivered, miraculously. If you will not rise with us now, and receive mercy now offered, you shall have judgment according to your demerits. To this I answered: that so to rise, should be the greatest fall that ever I could receive: for I should so fall from my dear Savior Christ, to Antichrist. For I do believe that the Religion set forth in King Edwards days, was according to the vein of the holy Scripture, which containeth fully all the rules of our Christian Religion, from the which I do not intend to decline so long as I live, by God's grace.
Then Mayster Secretary Bourne said: which of the Religions mean ye of in King Edwards days? For ye know there were diverse books of Religion set forth in his days. There was a Religion set forth in a Catechism by my Lord of Canterbury. Do you mean that you will stick to that?
I answered: My Lord of Canterbury made a Catechism, to be translated into English, which book was not of his own making: yet he set it forth in his own name, and truly that book for the time did much good. But there was after that set forth by the most innocent King Edward (for whom, God be praised everlastingly) the whole Churchseruice, with great deliberation, and the advise of the best learned men of the Realm, and authorised by the whole Parliament, and received and published gladly by the whole Realm: which book was never reformed but once, and yet by that one reformation it was so fully perfected, according to the rules of our Christian Religion in every behalf, that no Christian conscience could be offended with anything therein contained: I mean of that book reformed.
Then my Lord Chancellor said: Diddest thou never read the book that I set forth of the Sacrament?
I answered that I had read it.
Then he said: How likest thou that book? With that, one of the Counsel (whose name I know not) said: My Lord, that is a good question: for I am sure, that book stoppeth all their mouths. Then said I: My Lord, I think many things be far wide from the truth of God's word in that book.
Then my Lord said: Thou art a very varlet. To that I answered: that is as ill as Racha or Fatue. Then my Lord said: thou art an ignorant beetill brow.
To that I answered: I have read over and over again the holy Scriptures, and S. Augustine's works through, S. Cyprian, Eusebius, Origin, Gregory Nazianzen, with diverse other books through once: therefore I thank God I am not utterly ignorant. Besydes these, my Lord, I professed the Civil laws, as your Lordship did, and I have read over the Canon law also.
Then my Lord said: with a corrupt judgment thou readest all things, Touching my profession it is Divinity, in which I have written diverse books. Then I said: my Lord, ye did write one book De vera obedientia: I would you had been constant in that: for in deed you never did declare a good conscience, that I heard of, but in that one book.
Then my Lord said: tut, tut, tut, I wrote against Bucer in Priests Mariages: but such books please not such wretches, as thou art, which hast been married many years.
To that I answered: I am married in deed, and I have had nine children in holy Matrimonye, I thank God: and this I am sure of, that your proceedings now at this present in this Realm against Priests Mariages is the maintenance of the doctrine of devils, against natural law, Civil law, Canon law, general Counsels, Canons of the Apostles, ancient Doctors, and God's laws.
Then spake my Lord of Duresme, saying: You have professed the Civil law, as you say. Then you know that Justinian writeth, that Priests should at their taking of orders swear, that they were never married: and he bringeth in to prove that, Canones Apostolorum.
To that I answered: that I did not remember any such law of Justinian. But I am sure that Justinian Writeth in Titulo de indicta viduitate, in Cod. that if one would bequeath to his wife in his Testament a legacy, under a conditiō that she should never mary again, and take an oath of her accomplishing of the same, yet she may mary again if he die, notwithstanding the aforesaid condition and oath taken and made against Marriage: and an oath is another manner of obligation made to God, then is a Papistical vow made to man.
Moreover in the Pandects it is contained, that if a man doth manumit his handmayde under a condition, that she shall never mary: yet she may mary, and her Patron shall loose ius patronatus, for his adding of the unnatural, and unlawful condition against Matrimony.
Then my Lord Chancellor said: thou sayst that Priests may be married by God's law. How prouest thou that?
I answered: by the plain words and sentences of S. Paul, both to Timothy, & to Titus, where he speaketh most evidently of the marriage of Priests, Deacons, and Bishops. And Chrysostom writing upon the Epistle to Timothy saith: It is an heresy to say that a Bishop may not be married.
Then said my Lord Chancellor: thou liest of Chrysostom. But thou doest, as all thy companions do, bely ever without shame, both the Scriptures and the Doctors. Diddest thou not also say, that by the Canon law Priests may be married? which is most untrue: and the contrary is most true.
I answered: We read in the Decrees, that the four general Councils, Nicene, Constantinopolitane, Ephesine, and Chalcedone, have the same authority that the four Evangelists have. And we read in the same decrees (which is one of the chief books of the Canon law) that the Council of Nicene, by the means of one Paphnutius, did allow Priests & bishops marriages. Therefore by the best part of the Canon law, Priests may be married.
Then my Lord Chancellor said: thou falsifiest the general Council. For there is express mention in the said Decree, that Priests should be divorced from their wives, which be married.
Then said I: if those words be there, as you say, then am I content to lose this great head of mine. Let the book be fetched.
Then spake my Lord of Duresme: Though they be not there, yet they may be in Ecclesiastica historia, which Eusebius wrote, out of which book the Decree was taken.
To that said I: it is not like that the Pope would leave out any such sentence, having such authority, & making so much for his purpose.
Then my Lord Chancellor said: Gratian was but a patcher, & thou art glad to snatch up such a patch as maketh for thy purpose. I answered my Lord, I cannot but marvel that you do call one of the chief Papists that ever was▪ but a patcher.
Then my Lord Chancellor said: Nay I call thee a snatcher & a patcher To make an end: wilt thou not return again with us to the Catholic Church? and with that he rose.
And I said. By God's grace I will never depart from Christ's Church. Then I required that I might have some of my friends to come to me in prison: and my Lord Chancellor said: thou shalt have judgment within this week: and so was I delivered again unto my keeper, My Lord of Duresme would that I should believe as my father and my mother. I alleged S. Augustine: that we ought to prefer God's word before all men.
And thus muh was contained in the foresaid letter of Doctor Taylor for that matter.
Besides this letter moreover he directed another writing in like manner to another friend of his concerning the causes wherefor he was condemned, which we thought likewise here to express as followeth.
The copy of another Letter to his friend touching his assertions of the Marriage of Priests, and other causes for the which he was condemned.
IT is heresy to defend any doctrine against the holy scripture. Therefore the Lord Chancellor and Bishops consenting to his sentence against me, be heretics. For they have given sentence against the marriage of priests, knowing that S. Paul to Timothy and Titus writeth plainly, that Bishops, Priests, & Deacons may be married: knowing also that by S. Paul's doctrine, it is the doctrine of y e devils to inhibit Matrimony. And S. Paul willeth every faithful Minister to teach the people so, least they be deceived by the marked Marchauntes. 1. Tim. 4.
These Bishops are not ignorant, that it is only S. Paul's counsel, and lawful, but God's commandment also to mary, for such as cannot otherwise live chaste, neither avoid fornication.
They know that such as do mary, do not sin.
They know that God, before sin was, ordained matrimony, & that in Paradise, between two of his principal creatures, man, and woman.
They know what spirit they have, which say it is evil to mary (seeing God said: it is not good for man to be alone without a wife) having no special gift contrary to the general commandment and ordinance, diverse times repeated in the book of Genesis, which is to increase and multiply.
They know that Abraham carried into the land of Canaan his old & yet barrayne wife the virtuous womā Sara with him, leaving father and mother, and country otherwise at God's commandment. For though father & mother, and other friends are dear and near, yet none are so dearly and nearly joined together, as man & wife in matrimony, which must needs be holy, for that it is a figure & similitude of Christ and his Church.
They know that S. Paul giveth a great praise to matrimony, calling it honorable, and that not only to and among many, but to and among all men without exceptiō, whosoever have need of that God's remedy, for man's and woman's infirmity.
They know y t if there were any sin in Matrimony, it were chiefly to be thought to be in the bedcompany. But S. Paul saith: that the bedcompany is undefiled.
They know that the having of a wife was not an impediment for Abraham, Moses, Isaac, Jacob, David. &c. to talk with God, neither to y e Levites, bishops, & priests office in the time of the Old Testament or the New.
They know y t Christ would not be conceived, or borne of his blessed mother the virgins Mary, before she was espoused in marriage, his own ordinance.
They know by S. Cyprian and Saint Augustine that a vow is not an impediment sufficient to let Matrimony or to divorce the same.
They know that S. Chrysostom saith it is heresy to affirm that a bishop may not have a wife.
They know that Ambrose will have no commandment but counsel only to be given, touching the observing of virginity.
They know that Christ with his blessed mother & the Apostles were at a marriage, and beautified and honored the same with his presence, and first miracle.
To be short: they know that all that I have here written touching the marriage of Priests, is true & they know that the papists themselves do not observe touching that matter, their own laws and Canons, and yet they continue marked in conscience with an hot iron, as detetestable heretics in this behalf. The Lord give them grace to repent, if it be his good will, Amen.
My second cause why I was condemned an heretic is, that I denied Transubstantiation and Concomitation, two iuggling words of the papists, by the which they do believe and will compel all other to believe y t Christ's natural body is made of bread, & the Godhead by and by to be joined thereunto: so y t immediately after y e words (called the words of consecration) there is no more bread and wine in the sacrament, but the substance only of the body and blood of Christ together with his Godhead: so that the same being now Christ, both God and man ought to be worshipped with godly honor, and to be offered to God, both for the quick & the dead, as a sacrifice propiciatory and satisfactory for the same, This matter was not long debated in words: but because I denied the foresaid papistical doctrine, (yea rather plain most wicked Idolatry, blasphemy and heresy) I was judged an heretic.
I did also affirm the pope to be Antichrist, and popery Antichristianitie.
And I confessed the Doctrine of the Bible to be a sufficient doctrine, touching all and singular matters of Christian Religion, and of salvation.
I also alleged that the oath against the Supremacy of the Bishop of Rome, was a lawful oath, and so was the oath made by us all, touching the kings or Queens preeminence. For Chrisostomus saith: That Apostles, Evangelists, and all men in every realm were ever, and ought to be ever, touching both body and goods, in subjection to the kingly authority, who hath the sword in his hand, as God's principal officer and Governor in every Realm. I desired the Bishops to repent for bringing the Realm from Christ to Antichrist, from light to darkness, from verity to vanity.
Thus you know the sum of my last examination, & condemnation. Pray for me, and I will pray for you.
God be praised: since my condemnation, I was never frayd to die: God's will be done. If I shrink from God's truth▪ I am sure of another manner of death thē had Judge Hales. But God be praised, even from the bottom of my heart, I am immovably settled upon the Rock, nothing doubting, but that my dear God will perform and finish the work that he hath begun in me, and other. To him be all honor both now and ever through Christ our only and whole Savior. Amen.
And thus much wrote Doctor Taylor concerning this matter, to his friend.
You heard in the former answers a little before certain allegations touched of Doctor Taylor out of S. Cyprian, Augustine, Chrysostom, and Ambrose, touching the lawfulness of Priests marriage. Now ye shall hear the places of the said Doctors cited and produced out of their own books, as here ensueth,
The places of the Doctors alleged before in Doctor Taylours Letter.
S. Cyprian in his 11. Epistle. Lib. 1.
THis question was asked of S. Cyprian, what should be done with those religious persons, that could not keep their chastity as they had vowed. He answered thus: Thou doest ask what we do judge of Virgins, which after they had decreed to live chastely, are afterward found in one bed with a man. Of the which thou sayst that one of them was a Deacon. We do with great sorrow see the great ruin of many persons which cometh by the reason of such unlawful and perilous cōpanying together. Wherefore, if they have dedicate themselves unto Christ in faith, to live purely and chastely, then let them so remain without any fable and strongly & steadfastly abide the reward of virginitye. But & if they will not abide, or else cannot abide: then it is better to mary, then for to fall into the fire of concupiscence: And let thē give to the brethren & sisterne none occasion of slander. &c.
Saint Augustine in his book, De bono coniugali ad Iulianum.
CErtayne men do affirm, those men to be aduouterers, that do marry, after that they have vowed chastity. But I do affirm that those men do grievously sin, the which do separate them. &c.
Ambrose. 32. Quest. 1. Cap. Integritas.
CHastitye of the body ought to be desired of us: the which thing I do give for a counsel, and do not command it imperiously. For Virginity is a thing that alonelye ought to be counseled, but not to be commanded: it is rather a thing of voluntary will and not a precept.
A brief recapitulation out of Doctor Taylours causes afore touched for the Reader, more evidently to see how the Papists do against their own knowledge, in forbiddinge Pristes Marriage.
THe Popes Clergy forbidding Ecclesiastical persons to mary, do against their conscience & knowledge as may well be proved by these causes hereunder following.
1. First, they know that Matrimony in the old testament, De iure institutionis, is indifferently permitted to all men without any exception.
2. Secondly, they know, that in the Old Testament, De facto, both Priests, Levites, Prophets, Patriarchs, and all other had their wives.
3. Thirdly, they know that Matrimony was permitted & instituted of God for two principal ends: to wit, for procreation, and avoiding of sin.
4. Fourtly, they know, that in the old testament, God, not only instituted and permitted Matrimony to be free, but also induceth & appointeth mē to mary and take wives, in these words: It is not good for a man to be alone. &c.
5 Fifthly, they know, that in the new testament S. Paul permitteth the state of Matrimony free to all men, having not the gift of continency, and forbiddeth none.
6. Sixthly, they know that in the New Testament the said S. Paul not only permitteth, but also expressly willeth & chargeth men having not the gift, to mary, saying: For avoiding fornication let every man have his wife. &c.
7. Seventhly, they know that in the New Testament the said S. Paul, not only permitteth and commaūdeath, but also commendeth and praiseth the state of Matrimonye, Hebr. 13. Calling it honorable: and the bedcompany to be undefiled. &c.
8. Eighthly, they know, that in the new testament Christ himself, not only was not conceived nor borne of the virgins before she was espoused in matrimonye, but also that both he and his blessed mother did beutify and honor the state of matrimony with their presence: yea in the same began his first miracle.
9. Ninthly, they know, both by the old testament & new, that marriage is no impediment to walk in the obedience of God's commandment, for both Abraham carried into the land of Canaan his old, yea and barrayne wife, the virtuous woman Sara with him: & also to Isaac, Jacob, Moses, David, and other, their marriage was no impedemēt to them to talk with God: neither to other Levites, bishops, and Priests in the time both of the old testament, & of the new. Agayne, neither was it a let to Peter, Philip, & other both to have their wives with them, and also to supply the office of Apostleship.
10. Tenthly, they know both by the old testament & new, y t sinful fornicatiō & adultery depriveth man of God's favor & graces of the holy Ghost, which graces especially be requisite in men of the Church.
11. Eleventhly they know in their own secret conscience, & by experience, that neither they which enjoin this vow of chastity, nor they which take it, do observe the vow of chastity. Whereupon rise inconveniences more then can be expressed: but the Lord above knoweth all, besides the secret murders peradventure of many a poor infant. &c.
12. Twelfthly, they know, by S. Cyprian. Epist. 11. and S. Augustine. Lib. De bono coniugali ad Iulianum, that a vow is no impediment sufficient to let Matrimony, or to divorce the same.
13. Thirtenthly, they know that Chrysostom affirmeth it to be an heresy to say, that a bishop may not have a wife.
14. Fourtenthly, they know that S. Ambrose. 32. q. 1. Integritas, will have no commandment, but counsel only to be given, touching the observing of virginity.
15. Fiftenthlye, they know that before the time of Pope Hildebrand, that is, during that time of 1000. years after Christ, marriage was never restrained by any forceable necessity of vow, from men of the Church.
16. Sixtenthly, they know, that S. Paul calleth it the doctrine of devils, to forbid meats, and marriage which God hath left free with thanks giving for necessity of man and woman.
After that Doct. Taylor thus with great spirit and courage had answered for himself, and stoutly rebuked his adversaries for breaking their oth made before to king Henry and to king Edward his son, and for betraying the realm into the power of the Romain bishop, they perceiving that in no case he could be stirred to their wills and purpose, that is, to turn with them from Christ to Antichrist, committed him thereupon to prison again, where he endured till the last of January.
*D. Taylor the fourth time with M. Bradford, and M. Saunders, brought before Winchester and other Bishops.
VPon which day & year aforesaid, D. Tailor and M. Bradford, and M. Saunders were again called to appear before the bishop of Winchester, the bishop of Norwich, of London, of Salisbury, and of Duresme, and there were charged again with heresy & schism, and therefore a determinate answer was required: whether they would submit themselves to the Roman bishop & abjure there errors or else they would according to their laws proceed to their condemnation.
When D. Taylor and his fellows, M. Bradford and M. Saunders heard this, they answered stoutly and boldly, that they would not depart frō the truth which they had preached in king Edwards days, neither would they submit themselves to the romish Antichrist but they thanked God for so great mercy, that he would cal them to be worthy to suffer for his word and truth.
When the Bishops saw them so boldly, constanly, and immovably fixed in the truth, they read y e sentence of death upon them, which whē they had heard, they most joyfully gave God thanks, and stoutly said unto the Bishops: We doubt not but God the righteous Judge, will require our blood at your hands, and the proudest of you all shall repent this receiving again of Antichrist, and your tyranny that ye now show against the flock of Christ.
So was Doctor Taylor now condemned, committed to the Clinke, & the keepers charged straitlye to keep him: for ye have now another manner of charge (quoth the Lord Chancellor) then ye had before: therefore look ye take heed to it.
Whē the keeper brought him toward the prison, y t people flocked about to gase vpō him: unto whō he said: God be praised (good people) I am come away from thē undefiled, & will confirm the truth with my blood. So was he bestowed in the Clincke till it was toward night, and thē he was removed to the Counter by the Poultry.
When D. Taylor had lain in the said Counter in the poultry a seuennight or there aboutes prisoner, the fourth day of February, Anno 1555. Edmund Boner Bishop of London with others, came to the said Counter to disgrade him, bringing with them such ornaments, as do appertain to their massing Mūmerry. Now being come, he called for the said D. Taylor to be brought unto him (the bishop being then in the chamber, where the keeper of the Counter and his wife lay.) So D. Taylor was brought down frō the chamber above that, to the said Boner. And att his coming, the Bishop said: Mayster Doctor, I would you would remember yourself, and turn to your mother holy Church: so may you do well enough, and I will sue for your pardon. Wherunto M. Taylor answered: I would you and your fellows would turn to Christ. As for me I will not turn to Antichrist. Well (quoth the bishop) I am come to disgrade you: wherefor put on these vestures. No (quoth Doct. Taylor) I will not. Wilt thou not, said the Bishop? I shall make thee, ere I go. Quoth Doct. Taylor, you shall not by the grace of God. Thē he charged him upon his obedience to do it: but he would not do it for him.
So he willed another to put them on his back: & whē he was thoroughly furnished therewith, he set his hands by his side, walking up and down, and said: how say you my Lord, am I not a goodly fool? how say you my masters? If I were in cheap, should I not have boys enough to laugh at these apish toys, & toying trumpery? So the bishop scraped his fingers thūbes, & the crown of his head, and did the rest of such like devilish obseruaunces.
At the last, when he should have given D. Taylor a stroke on the breast with his Crosierstaffe, the Bishops Chapleine said: my Lord strike him not, for he will sure strike again. Yea by S. Peter will I, quoth Doct. Taylor. The cause is Christ's: and I were no good Christian if I would not fight in my Maysters quarrel. So the bishop laid his curse upon him, but stroke him not. Then D. Taylor said: though you do curse me, yet God doth bless me. I have the witness of my conscience, that ye have done me wrong and violence: And yet I pray God (if it be his will) forgive you. But from the tyranny of the Bishop of Rome, & his detestable enormities, good Lord deliver us. And in going up to his chamber, he still said: God deliver me from you, God deliver me frō you. And when he came up, he told Master Bradford (for they both lay in one chamber) that he had made the Bishop of London afearde: for (saith he laughingly) his Chapleine gave him counsel not to strike me with his Crosierstaffe, for that I would strike again: and by my troth (said he rubbing his hands) I made him believe I would do so in deed.
The night after that he was disgraded, his wife and his son Thomas resorted to him, and were by the gentleness of the keepers permitted to sup with him. For this difference was ever found between the keepers of the bishops prisons, and the keepers of the kings prisons: that the Bishops keepers were ever cruel, blasphemous, and tyrannous, like their Maysters: but the Keepers of the kings prisons shown for the most part, as much favor, as they possible might.
So came Doctor Taylours wife, his son, and John Hull his servant, to sup with him: and at their coming in afore supper, they kneeled down and prayed, saying the Litany.
After supper walking up and down, he gave GOD thanks for his grace, that had so called him and given him strength to abide by his holy word: and turning to his son Thomas: My dear son (said he) almighty God bless thee, & give thee his holy spirit, to be a true servant of Christ, to learn his word, and constantly to stand by his truth all thy long life. And my son, see that thou fear God always. Flee from all sin & wicked living: be virtuous, serve God with daily prayer, and apply thy book. In any wise see thou be obedient to thy Mother, love her, and serve her: be ruled by her now in thy youth, and follow her good counsel in all things. Beware of lewd company of young men that fear not God, but follow their lewd lusts and vain appitites. Flye from Whooredome, and hate all filthy living, remembering that I thy father do die in the defense of holy marriage. And another day whē god shall bless thee, love & cherish the poor people, & count that thy chief riches is to be rich in alms: and when thy mother is waxed old, forsake her not, but provide for her to thy power, and see that she lack nothing: For so will GOD bless thee, and give the long life upon earth and prosperity: which I pray God to grant thee.
Then turning to his wife: My dear wife (quoth he) continue steadfast in the fear and love of God, keep yourself undefiled from their Popysh Idolatryes, and superstitions. I have been unto you a faithful yokefelow, and so have you been unto me, for the which I pray GOD to reward you, and doubt you not dear wife, but God will reward it.
Now the time is come that I shall be taken from you, & you discharged of the wedlock bond towards me: therefore I will give you my counsel what I think most expedient for you. You are yet a childbearing woman, and therefore it will be most convenient for you to marry. For doubtless you shall never be at a convenient stay for yourself and our poor children, nor out of trouble, till you be married. Therefore as soon as God will provide it, marry with some honest faithful man that feareth God. Doubt you not, God will provide an honest husband for you, & he will be a merciful father to you▪ and to my children: whom I pray you, bring up in the fear of God, & in learning, to the uttermost of your power, and keep them from this romish Idolatry. When he had thus said, they with weeping tears prayed together, and kissed one the other: & he gave to his wife a book of the Church service, set out by Kyng Edward, which in the time of his imprisonment he daily used. And unto his son Thomas he gave a Latin book, containing the notable sayings of the old martyrs, gathered out of Ecclesiastica historia: & in the end of that book he wrote his Testament and last Vale, as hereafter followeth.
The last will and Testament of Doctor Rowland Taylor, Parson of Hadley.
I Say to my wife, and to my children: The Lord gave you unto me, and the Lord hath taken me from you, and you from me: blessed be the name of the Lord. I believe that they are blessed which die in the Lord. God careth for Sparowes, and for the hears of our heads. I have ever found him more faithful and favorable, thē is any father or husband. Trust ye therefore in him by the means of our dear Savior Christ's merits: believe, love, fear and obey him: pray to him, for he hath promised to help. Count me not dead, for I shall certainly live, and never die. I go before, and you shall follow after, to our long home. I go to the rest of my children, Susan, George, Ellen, Robert and Zacharias: I have bequeathed you to the only omnipotent.
I say to my dear friends of Hadley, and to all other which have heard me preach: that I depart hence with a quiet conscience, as touching my doctrine: for the which I pray you thank God w t me. For I have after my little talent declared to other, those lesiōs y t I gathered out of gods book, the blessed Bible. Therefore if I or any Angel from heaven should preach to you any other Gospel, then that ye have received, God's great curse upon that Preacher.
Beware for God's sake, that ye deny not God, neither decline from the word of faith, lest God decline from you, & so do ye everlastingly perish. For God's sake beware of Popery: for though it appear to have in it unity, yet the same is in vanity, and Antichristianity, and not in Christ's faith and verity.
Beware of the sin against the holy ghost, now after such a light opened so plainly and simply, truly, thoroughly and generally to all England.
The Lord grant all men his good and holy spirit, increase of his wisdom, contemning the wicked world, hearty desire to be with God & the heavenly company, through Jesus Christ our only Mediator, Advocate, righteousness, life, sanctification, and hope, Amen, Amen, Pray, Pray.
Rowland Taylor departing hence in sure hope, without all doubting of eternal saluatiō, I thanke God my heavenly father, through Jesus Christ my certain Savior. Amen.
The 5. of February. Anno. 1555.Psalm. 27.
The Lord is my light and my salvation: whom then shall I fear.
Roma. 8.
God is he that justifieth: who is he that can condemn?
Psalm. 30.
In thee O Lord have I trusted, let me never be confounded.
On the next morrow, after that Doct. Tailor had supped with his wife in the Counter (as is before expressed) which was the fifth day of February, the Sheriff of London, with his Officers came to the Counter by two of the clock in the morning, and so brought forth Doctor Taylor, and without any light lead him to the Wolsacke, an Inn without Algate. D. Taylours wife suspecting that her husband should that night be carried away, watched all night within S. Butolphes Churchporch beside Algate, having with her two children, the one named Elizabeth of xiv. years of age (whom being left without father or mother, Doctor Taylor had brought up of alms from iii. years old) the other named Mary, D. Taylours own daughter.
Now, when the Sheriff & his company came against S. Butolphes church, Elizabeth cried saying: O my dear father. Mother, mother, here is my father led away. Then cried his wife: Rowland, Rowland, where art thou? for it was a very dark morning, that the one could not see the other. D. Taylor answered: dear wife, I am here, and stayed. The Sheriffs men would have led him forth, but the Sheriff said: stay a little masters, I pray you, and let him speak with his wife, and so they stayed.
Then came she to him, and he took his daughter Mary in his arms, and he, his wife, and Elizabeth kneeled down & said the Lord's prayer. At which sight the Sheriff wept apase, & so did diverse other of y e company. After they had prayed, he rose up & kissed his wife, & shook her by the hand, & said: Farewell my dear wife, be of good comfort, for I am quiet in my conscience. God shall stir up a father for my children. And then he kissed his daughter Mary and said: God bless thee, and make thee his servant: & kissing Elizabeth, he said: God bless thee. I pray you all stand strong & steadfast unto Christ & his word, & keep you from idolatry. Thē said his wife: God be with thee dear Rowland. I will with God's grace meet thee at Hadley.
And so was he led forth to the Woolsacke, and his Wife followed him. As soon as they came to the Woolsacke, he was put into a chamber, wherein he was kept with four Yeomen of the Gard, and the Sheriffs men. Doctor Tailor, as soon as he was come into the chamber, fell down on his knees & gave himself wholly to prayer. The Sheriff then seeing D. Taylours wife there, would in no case grant her to speak anymore with her husband, but gently desired her to go to his house and take it as her own, & promised her she should lack nothing, & sent two Officers to conduct her thither. Notwithstanding, she desired to go to her mothers, whither the Officers led her, and charged her mother to keep her there, till they came again.
Thus remained Doctor Taylor in the Woolsacke, kept by the Sheriff and his company, till 11. of the clock. At which time the Sheriff of Essex was ready to receive him: and so they set him on horseback within the Inn, the gates being shut.
At the coming out of the gates, John Hull (before spokē of) stood at the rayles with Thomas Doctor Taylours son. When Doctor Taylor saw them, he called them, saying: Come hither my son Thomas. And John Hull lifted the child up, and set him on the horse before his father. And Doct. Taylor put of his hatt and said to the people that stood there looking on him: good people, this is mine own son, begot̄ of my body in lawful matrimony: and God be blessed for lawful matrimony. Then lift he his eyes towards heaven, & prayed for his son, laid his hat upon the childes head, & blessed him, and so delivered y e child to John Hull, whō he took by the hand: & said: farewell John Hull, the faythfullest servant y t ever man had. And so they rod forth, the Shriffe of Essex with four yeomen of the Gard, and the Shriffes men leading him.
When they were come almost at Burntwood, one Arthur Faysie, a man of Hadley, who before time had been Doctor Taylours servant, met with them, and he supposing him to have been at liberty, said: Mayster Doctor I am glad to see you again at liberty, and came to him, & took him by the hand. Soft Syr (quoth the Sheriff) he is a prisoner: what hast thou to do with him? I cry you mercy (said Arthur) I knew not so much, and I thought it none offense to talk to a true man. The Shyriffe was very angry with this, and threatened to carry Arthur with him to prison: notwithstanding, he bad him get him quickly away & so they rode forth to Burntwood: where they caused to be made for D. Taylor a close hood, with two holes for his eyes to look out at, & a slit for his mouth to breath at. This they did, that no man should know him, nor he speak to any man. Which practice they used also with others. Theyr own consciences told them, that they lead innocent lambs to the slaughter. Wherefore they feared, least i • the people should have heard them speak, or have seen them, they might have been much more strengthened by their godly exhortations, to stand steadfast in God's word, and to • ye the superstitions and Idolatries of the Papacy.
All the way Doct. Taylor was joyful and merry, a • one that accounted himself going to a most pleasant banquet or bridal. He spake many notable things to the Sheriff and Yeomen of the Gard that conducted him, and often̄ moved them to weep through his much earnest calling upon them to reap̄t, and to amend their evil and wicked living. Oftentimes also he caused them to wonder and rejoice, to see him so constant and steadfast, void of all fear, joyful in heart, & glad to die. Of these yeomē of the gard, three used D. Tailor friendly, but the fourth (whose name was Homes) used him very homely, unkindly, and churlishly.
At Chelmesford met them the Sheriff of Suffolk, there to receive him, and to carry him forth into Suffolk. And being at supper, the Sheriff of Essex very earnestly labored him to return to the Popish Religion, thinking with fair words to persuade him, and said good master Doctor, we are right sory for you, considering what loss is of such one as ye might be if ye would: God hath givē you great learning and wisdom, wherefore ye have been in great favor and reputation in times past with the Counsel and highest of this realm. Besides this, ye are a mā of goodly personage, in your best strength, & by nature like to live many years, and without doubt, ye should in time to come be in as good reputation as ever ye were, or rather better. For ye are well beloved of all men, as well for your virtues as for your learning: and me think it were great pity you should cast away yourself willingly, & so come to such a painful and shameful death. Ye should do much better to revoke your opinions, and return to the Catholic Church of Rome, acknowledge the Popes holiness to be the supreme head of the universal church, & reconcile yourself to him. You may do well yet, if you will: doubt ye not but ye shall find favor at the Queens hands, I & all these your friends will be suitors for your pardon: which no doubt, ye shall obtain. This council I give you, good Mayster Doctor, of a good heart, a good will toward you: and thereupon I drink to you. In like manner said all the yeomen of the Gard: upon that condition Master Doctor we will all drink to you.
When they had all drunk to him, & the cup was come to him, he stayed a little, as one studying what answer he might give. At the last, thus he answered and said: Master Sheriff, and my Maysters all, I heartily thank you of your good will. I have harkened to your words and marked well your councils. And to be plain with you, I do perceive that I have been deceived myself, and am like to deceive a great many of hadley, of their expectatiō. With that word they all rejoiced. Yea good Mayster Doctor (quoth the Sheriff) God's blessing on your heart: hold you there still. It is the comfortablest word, that we heard you speak yet. What? should ye cast away yourself in vain? Play a wise man's part, & I dare warrant it, ye shall find favor. Thus they rejoiced very much at the word, and were very merry.
At the last: good Mayster Doctor (quoth the Sheriff) what meant ye by this, that ye said ye think ye have been deceived yourself, and think ye sh •• deceive many one in Hadley? Would you know my meaning plainly, quoth he? Yea (quoth the Sheriff) good Mayster Doctor, tell it us plainly.
Then said Doctor Taylor, I will tell you how I have been deceived, and as I think, I shall deceive a great many. I am as you see, a man that hath a very great carcass, which I thought should have been buried in Hadley Churchyarde if I had died in my bed, as I well hoped I should have done: but herein I see I was deceived: and there are a great number of worms in Hadley Churchyard, which should have had ioly feeding upon this cariō, which they have looked for many a day. But now I know we be deceived, both I and they: for this carcass must be burnt to ashes and so shall they lose their bayt and feding, that they looked to have had of it.
When the Sheriff and his company heard him say so, they were amazed, and looked one on another, maruelling at the man's constant mind, that thus without all fear, made but a jest at the cruel torment, and death now at hand prepared for him. Thus was their expectation clean disapoynted. And in this appeareth what was his meditation in his chiefest wealth & prosperity: namely, that he should shortly die & feed worms in his grave: which meditation if all our Bishops, & spiritual men had used, they had not for a little worldly glory forsaken the word of God, & truth, which they in king Edward's days had preached and set forth, nor yet to maintain the Bishop of Rome's authority, have committed so many to the fire as they did.
But let us return to Doctor Taylor, who at Chelmesford was delivered to the Sheriff of Suffolk; and by him conducted to Hadley, where he suffered. When they were come to Lanham, the Sheriff staid there two days: and thither came to him a great number of Gentlemē and Justices upon great horses, which all were appointed to aid the Sheriff. These Gentlemen labored Doctor Tailor very sore, to reduce him to the Romish religiō, promising him his pardō (which said they) we have here for you. They promised him great promotions, yea a Bishopric if he would take it: but all their labor & flattering words were in vain. For he had not built his house upon the sand in peril of falling at every puff of wind, but upon the sure and unmovable rock Christ. Wherefore he abode constant and unmovable unto the end.
After two days, the Sheriff & his company led Doctor Taylor towards Hadley, and coming within a two mile of hadley, he desired to light of his horse to make water: which done, he lept, and set a friske or twain, as mē commonly do in daunsing. Why Master Doctor (quoth the Sheriff) how do you now? He answered: Well God be praised, good Mayster Sheriff. Never better: for now I know I am almost at home. I lack not past two stiles to go over, and I am even at my fathers house. But master Shiriff (said he) shall not we go through Hadley? Yes said the Sheriff, you shall go through Hadley. The said he: O good Lord, I thank thee. I shall yet once ere I die see my flock, whom thou Lord knowest I have most heartily loved, and truly taught. Good Lord bless them, & keep them steadfast in thy word and truth.
Whē they were now come to Hadley, and came riding over the bridge, at the bridgefoote waited a poor man with five small children: who when he saw D. Taylor, he and his children fell down upon their knees, and held up their hands, and cried with a loud voice, and said: O dear father, and good shepherd, Doctor Taylor: God help & succor thee, as thou hast many a time succoured me, and my poor children. Such witness had the servant of God of his virtuous & charitable alms givē in his life time. For God would now the poor should testify of his good deeds, to his singular comfort, to the example of others, and confusion of his persecutors and tyrannous adversaries. For the Sheriff and other that lead him to death, were wonderfully astonied at this: and the Sheriff sore rebuked the poor man for so crying. The streets of Hadley were beset on both sides the way with men and women of the town and country, who waited to see him: whom when they beheld so led to death, w t weeping eyes and lamentable voices they cried, saying one to another: ah good Lord, there goeth our good shepherd from us, that so faythfullye hath taught us, so fatherly hath cared for us, & so godly hath governed us. O merciful God: what shall we poor scattered Lambes do? What shall come of this most wicked world? Good Lord strengthen him and comfort him: with such other most lamemtable and pitious voices. Wherefore the people were sore rebuked by the Sheriff and the Catchpoles his men, that led him. And Doct. Taylor evermore said to the people: I have preached to you God's word & truth, and am come this day to seal it with my blood.
Comming against the Alms houses, which he well knew, he cast to the poor people money, which remained of that good people had given him in time of his imprisonment. As for his living, they took it from him at his first going to prison, so that he was sustained all the time of his imprisonment by the charitable alms of good people that visited him.
Therefore the money that now remained, he put in a gloue ready for the same purpose, & (as is said) gave it to the poor Almesmē standing at their doors to see him. And coming to the last of the alms houses, and not seeing the poor that there dwelt ready in their doors, as the other were, he asked: is the blind man and blind woman, that dwelt here, alive? It was answered yea: they are there within. Then threw he gloue and all in at the window, & so rode forth.
Thus this good father and prouider for the poor, now took his leave of those, for whom all his life he had a singular care and study. For this was his custom, once in a fortnight at the least, to call vpō Syr Henry Doyll, and others the rich Clothmakers, to go with him to the almeshouses, and there to see howe the poor lived: what they lacked in meat, drink, clothing, bedding, or any other necessaries. The like did he also to other poor men that had many children, or were sick. Then would he exhort & comfort them, and where he found cause, rebuke the unruly, and what they lacked, that gave he after his power: and what he was not able, he caused the rich and wealthy men to minister unto them. Thus shown he himself in all things an example to his flock, worthy to be followed: & taught by his deed, what a great treasure alms is to all such, as cheerfully for Christ's sake do it.
At the last, coming to Aldam Common, the place assigned where he should suffer, and seeing a great multitude of people gathered thither, he asked what place is this, & what meaneth it that so much people are gathered hither? It was answered: It is Aldham Cōmon, the place where you must suffer: and the people are come to look vpō you. Then said he: thanked be God, I am even at home, and so light from his horse, and with both his hands, rent the hood from his head.
Now was his head notted euilfauoredly, and clypped much like as a man would clippe a fools head: which cost the good Bishop Boner had bestowed upon him, when he disgraded him. But whē the people saw his reverend and ancient face, with a long white beard, they burst out with weeping tears, and cried saying: God save thee good D. Taylor. Jesus Christ strengthen thee, and help thee. The holy Ghost comfort thee: with such other like Godly wishes. Then would he have spoken to y e people: but the yeomen of the Gard were so busy about him, that as soon as he opened his mouth, one or other thrust a tip staff into his mouth, and would in no wise permit him to speak.
Then desired he license of the Sheriff to speak: but y e Sheriff denied it to him, and bad him remember his promise to the Counsel.
Well (quoth Doctor Taylor) promise must be kept. What this promise was, it is unknown: but the common fame was, that after he and others were condemned, the Consell sent for them, and threatened them, they would cut their tongues out of their heads, except they would promise, that at their deaths they would keep silence, and not speak to the people: Wherefore they desirous to have the use of their tongues, to call vpō God as long as they might live, promised silence. For the Papists feared much, least this mutation of religion, from truth to lies, from Christ's ordinances to the Popish traditions, should no • so quietly have been received, as it was, especially this burning of y e Preachers: but they measuring others minds by their own, feared lest the tumult or uproar might have been stirred, the people having so just a cause not to be contented with their doings, or else (that they most feared) y e people should more have been confirmed by their godly exhortations to stand steadfast against their vain Popish doctrine, & idolatry. But thanks to God, which gave to his witnesses faith and patience, with stout and manly hearts to despise all torments: neither was their so much as any one man that once shown any sign of disobedience toward y e magistrates. They shed their blood gladly in the defense of y e truth, so leaving example unto all men of true & perfect obedience: which is to obey God more then mē, and if need require it, to shed their own blood rather then to depart from God's truth.
Doctor Taylor perceiving that he could not be suffered to speak, sat down, and seeing one named Soyce, he called him and said: Soice, I pray thee come & pull of my bootes & take them for thy labor. Thou hast long looked for thē, now take them. Thē rose he up, and put of his clothes unto his shirt, and gave thē away. Which done, he said with loud voice: Good people, I have taught you nothing but God's holy word, and those Lessons that I have taken out of God's blessed book, the holy Bible: and I come hither this day to seal it with my blood. With that word Homes, yeoman of the Gard, aforesaid, who had used doctor Taylor very cruelly all the way, gave him a great stroke upon the head with a waster, and said: Is that the keeping of thy promise, thou heretic: Then he seeing they would not permit him to speak, kneled down and prayed, & a poor woman that was among the people, stepped in & prayed with him: but her they thrust away, and threatened to tread her down with horses: notwithstanding she would not remove, but abode and prayed with him. When he had prayed, he went to the stake and kissed it, and set himself into a pitch barrel, which they had set for him to stand in, and so stood with his back upright against the stake, with his hands folded together, and his eyes toward heaven, & so he continually prayed.
Then they bound him with chains: and the Sheriff called one Richard Doningham a Butcher, and commanded him to set up Fagots: but he refused to do it, and said: I am lame Syr, and not hable to lift a Fagot. The Shyrriffe threatened to send him to prison: notwithstanding he would not do it.
Then appointed he on Mulleine of Carsey, a man for his virtues fit to be a hang man, and Soice a very dronkard, and Warwick, who in the commotion time in king Edward's days, lost one of his ears for his seditious talk, amongst whō was also one Robert King a deviser of Interludes, who albeit was there present & had doing there with the gunnepouder, what he meant and did therein (he himself saith he did it for the best, and for quick dispatch) the Lord knoweth which shall judge all, more of this I have not to say.
These four were appointed to set up the Fagots and to make the fire, which they most diligently did: and this Warwick cruelly cast a Fagot at him, which light upon his head, and brake his face, that the blood ran down his visage. Then said Doctor Taylor: Oh friend, I have harm enough, what needed that.
Furthermore Syr John Shelton there standing by as Doct. Taylor was speaking and saying the Psalm Miserere in English, stroke him on the lips: ye knave, said he, speak Latin, I will make thee. At the last they set to fire: and Doctor Taylor holding up both his hands, called vpō God, and said: Merciful father of heaven, for Jesus Christ my Saviors sake, receive my soul into thy hands. So stood he still without either crying or moving, with his hands folded together, till Soice with an Halberd stroke him on y e head that the brains fell out, and the dead corpse fell down into the fire.
Thus rendered the man of God his blessed soul into the hands of his merciful father, and to his most dear and certain Savior Jesus Christ, whom he most entyrelye loved, faithfully and earnestly preached obediently followed in living, and constantly glorified in death.
They that were present and familiarlye conversant
The same morning, when he was called up by the shiriffe to go to his burning (about three of the clock in the morning) being suddenly awaked out of his sound sleep he sat up in his bed, and putting on his shyrt, had these words (speaking somewhat thick after his accustomed manner:) Ah horson thieves, ah horson thieves, rob God of his honor, rob God of his honor? Afterward being risen and tying his points, he cast his arms about a balk which was in the chamber between Mayster Bradfordes bed & his: and there hanging by the hands, said to M. Bradford: O Master Bradford (quoth he) what a notable sway should I give if I were hanged, meaning for that he was a corpulent and big man. These things I thought good here to note: to set forth and declare to those that shall read this history, what a notable and singular gift of spirit and courage God had given to this godly and blessed martyr.
At what time Doctor Taylor was deprived of his benefice of Hadley, there was one called Syr Robert Bracher, a false pretensed Protestant in king Edward's days, and afterward a deadly enemy to the same Religiō: who was also one of them that so unmercifully thrust Doctor Tailors wife and children out of the doors, as she her self yet can testify: & notwithstanding the same, now since became a Protestant again.
This Syr Robert Bracher aforesaid, coming to Hadley to the burial of a certain friend of his and God's great enemy one Walter Clarke, albeit he came somewhat to late to the market (as he said) yet desirous to utter such Popish pelf and packeware as he brought with him, he opened there his baggage of pestilent doctrine, preaching in the same town of Hadley against justification of faith, of the corporal presence, of praying for the dead, and Auricular confession. Whereof Doctor Taylor having understanding by Letters, writeth again to them of Hadley directing his Letter to his wife in confutation of the said Popish poisoned Sermon: the Copy of which Letter we thought not unworthy here in the ende of this story to be annexed, as under followeth.
A Letter of Doctor Taylor of Hadley, written to his wife.
DEare wife, I pray God be ever with us through Christ our only Mediator. Amen.
I thank you for my cap: I am something proud of it: for it is one step from the Clergy in these days. I thank God my heart is clean divided from their proceedings: for I know that no man can serve two masters, specially if they agree no better thē Christ and Antichrist do. I am glad that Hadley can skill of such packing ware as was brought thither the first day of May last past. Christ's sheep can discern Christ's voice from the voice of strangers, thieves, or hirelings. The packebringer was sory that he came to late to the funeral market of his faithful friend· But here I will leave them both to God's judgment, and something touch the matter whereof the packer made mention on his opening day. At the first he called the Scripture (as I hear) full of dark sentences, but in deed it is called of David, a candle to our feet, and a light to our paths. Our Savior Christ calleth his word, the light which evil doers do flee from and hate, least their deeds should be reproved thereby, S. Paul would have us to walk as children of light, and in any wise not to continue in ignorance or darkness. But all we in the world pertain to two princes, either to the father of light & truth, or else to the prince of darkness and lies.
In these days preachers declare evidently of whom they are sent, and with what spirit they speak, & to what prince they belong: For they cry out against God's, Lightes, Sun, Moon, Stars, torches, lamps, lanternes, cressets, and candles in God's book the Bible, provided of God's great goodness and mercy to avoid all foul darkness; clouds, and mists, or dangerous doutfull ways in this our journey to our heavenly father, long home, mansion houses, and dearly purchased heritage. Isaiah gods faithful messenger saith: Woe be unto them that call sweet sower, good evil, and light darkness. Therefore cometh my people into captivity, because they have no understanding. Our Savior Christ pronounceth errors and heresies to remain among the people, so long as ignorance of the scriptures remaineth. And hereby it appeareth to all good consciences, what they mean, which defame or accuse God's blessed word being full of light, as though it were full of darkness. These Owls would have all day lights scraped out of books, hearts, and Churches. Oh Lord turn their hearts and tongues: bow them from the way of darkness, least they go to the prince of darkness, and be cast into the pit of utter darkness, where is weeping and gnashyng of teeth.
Now, touching the packes of wool, and the packes of cloth, I fear they were as all other wares be, transubstantiate into flocks, even his very finest packing stuff against only faith iustifieng, and for the corporal presence of Christ's body in the sacrament, for praying for souls departed, and for auricular confession. Abraham's justification by faith, by grace, by promise and not by works, is plainly set forth both in the epistle to the Rom. cap. 4. and to the Gal. ca. 3. and Abraham's works of obedience in offering up his son so long after his justification, must needs be taken as a fruit of a good tree iustifieng before men, and not of justification before God: for then had man to glory in, then did Christ die in vain.
And where as the 6 chap. of John was alleged, to prove that Christ did give his body corporally in his supper, evē as he had promised in the said 6. chap. it is most untrue. For only he gave his body sacramentally, spiritually, and effectually in his supper to the faithful Apostles, and corporally he gave it in a bloody sacrifice for the life of the world upon the cross once for all. There in his own person, in his own natural body he bare all our sins. By whose stripes we were healed, as S. Peter proveth 1. Pet. 2. and Isaiah. 53. In deed receiving Christ's sacrament accordingly as it was instituted, we receive Christ's body & Christ's blood, even as I said before, the Apostles did.
But the popish Mass is another matter. The Mass as it is now, is but one of Antichrists youngest daughters, in the which the devil is rather present and received, then our savior, the second person in Trinity, God and man. O Lord God heavenly father, for Christ's sake we beseech thee to turn again England to the right way it was in in K. Edwards time, from this Babylonicall stewish spiritual whoredom, conspiracy, tyranny, detestable enormities, false doctrine, heresy, hardness of heart, and contempt of thy word and commandments, from this evident and open idolatry, sacrilege, simony, blasphemy, superstition, hypocrisy, transubstantiate angel of light and day devil, kingdom of lies, foul vain schisms, sects, sedition, apostasy, gay sweet poison, honeyed and sugared viperous venom, wily woluishnesse, sathanicall subtlety, and abomination in the sight of God, and of all such as put on the true spectacles of holy scripture. I am the more plain now in this matter, because I fear greatly, that many will be to much ready to go from Christ to Antichrist, frō the Bible, true God's service and religion, to Latin lying Legendes, Portases, Mass books and superstition. They say their Church cannot err in any point, whē in deed they be not of gods church and therefore they can do nothing but err, even as they do almost in all cases of true faith.
But to come again to the packer rather then preacher, he bringeth S Chrysostom writing Ad populum Antiochenum, where he making a comparison between Christ's flesh and Elias cloke cast down to Elisha, when Elias was taken up in the fiery Chariot, at length he saith, that Christ ascendyng up to heaven, took his flesh with him, and also left his flesh behind him in earth.
The meaning of it is, he did ascend with his flesh, and left a memorial cloke of the same body and flesh, which he calleth his flesh, as he in the sacramental phrase calleth bread his body, because it representeth his body: and as in the like manner of Sacramental speech, a Lamb was called the Passover, the Circumcision, God's covenant. He took up his flesh corporally, & least his flesh in mystery and sacrament spiritually. Or it may be said, that he left his flesh upon earth: that is, his mystical body, his faithful people, whom S. Paul calleth the members of his body, of his flesh, of his bones, Ephes. 5. In the 49. chap. of Genesis, there is no word of Christ's sacrament, but there is a prophesy of Christ's passion, wherein his Fole was bound, that is, his body. And where he speaketh there of grapes and wyne, it is as that is spoken of Christ in another place, where he saith: Ego solus torcular calcaui: I alone did tread the wyne press meaning thereby, that Christ alone suffered painful passion for the remission of sins, and for the consolation of all his faithful soldiers.
It is not true that the packer said, that Christ's infinite power may make his body to be in a thousand places at once, as a loaf to be in a thousand bellies: for then might Christ devide the partes of his body, as a loaf is divided and so consumed, & then might scripture be false, appointyng Christ's body to be but in one place. Act. 3. Phil. 3. Heb. 3. The articles of our faith tell us sufficiently where Christ's body is. It was never in two places at once, neither ever shall be, neither ever can be corporally and naturally, neither ever was, is, can, or shall be eaten so with any corporal mouths, as the Capernaites and the papists most erroneously and heretically do judge. If our savior Jesus Christ hath no other body natural then is made of the substance of bread and is in a thousand places at once, as I have often said in Hadley: we are not yet redeemed, neither shall our bodies rise again, & be made like unto his glorious body. We are sure that our savior Christ's body is made of none other substance then of his mother the blessed virgin Mary's substance. We are sure, that he taketh not the nature of Angels, much less of bread. Only he taketh on him the seed of Abraham. Heb. 2. In all things like unto us, sin only except. And this is a comfortable doctrine to us Christians, believing steadfastly as the true catholic faith is, that Christ hath but two natures, perfect God, and perfect man. Upon this rock Christ's church is built, and the gates of hell shall never prevail against it. Math. 16.
I speak nothing now of auricular confession and praying for souls departed, because I do not hear what authors the packer brought in for this purpose. Sure I am that he can bring no authentical and canonical warrant for such his packware. He may say what he will of Hebricians and Grecians, and flesh under forms, and not above forms, or above the bourd. He may conjure and convey, pass & repass, even what he will in such clouds and mystes. He reproved the scriptures as full of darkness, & yet is full of darkness himself. He did wittily, to bring proofs out of Jewry, Turkey, and other strange places, for his round white cake, for that such his pedlary pelf pack is contrary to the plain simplicity of Christ's supper. He glaunced at priests marriage. He might against that have brought as ancient a Doctor as any be alleged out of Hebrew, for his mass and wafer cake, that is, D. Devil. 1. Tim. 4.
I marvel that he did not confute and confound S. Paul for the sentences written above the alter, of the which, he made mention in the pulpit. For he and his fellows of Oxford be so profound, so excellent, so glorious, and triumphant clerks, that they can easily prove a man an asse, and writers in the Bible ignorant, simple, full of errors, full of heresies, & beggarly fools. Yet they will be called catholics, faithful true Christian people, defenders of the holy mother the Church: but truly they take part with the prince of darkness, with Antichrist, with Jezebel, Apoc. 2. They will not be called Papists, Pharisees, Jews, Turks, heretics, and so forth: but whatsoever they will be called, God's religion had never more evident adversaries, and that in all the chief points of it: no not then, when our savior Christ whypt such Merchants out of the temple, calling them a company of thieves Math. 21. God give them grace to repent. God be thanked that the Nobility something of late hath spied and stopped their tyranny. O unhappy England: Oh more vngrate people, sooner bewitched then the foolish Galatians. We have now none excuse.
We have undoubtedly seen the true trace of the prophetical Apostolical primative catholic church. We are warned to beware, least we be led out of that way, society, and rule of Religion. Now we shall show what countrymen we be, whether spiritual and heavenly, or carnal and worldly. We had as true knowledge as ever was in any country, or in any time, since the beginning of the world, God be praised therefore. If Hadley being so many years persuaded in such truth, will now willingly and wittingly forsake the same, and defile it self withe the Cake god, Idolatry, and other Antichristianitie thereunto belonging, let it surely look after many and wonderful plagues of God shortly. Though another have the Benefice, yet as God knoweth, I cannot but be careful for my dear Hadley. And therefore as I could not but speak, after the first abhominable Mass begun there, I being present, no more I cannot but write now being absent, hearing of the wicked profanation of my late pulpit, by such a wily Wolf. God's love, mercy, goodness and favor hath been unspeakable, in teaching us the right way of salvation and justification: Let us all have some zeal, some care how to serve him according to his good will written. The God of love and peace be ever in Hadley, through Christ our only advocate. Amen.
Rowland Taylor.
After that Stephen Gardener Bish. of Winchester, had got the laws, and the secular arm on his side (as ye have heard) with full power and authority to reign and rule as he listed, and had brought these godly bishops and reverend preachers aforesaid under foot, namely, the Archbishop of Cant. D. Ridley B. of London, M. Latimer, M. Hooper B. of Worcester and Gloucester, M. Rogers, M. Saunders, D. Taylor, and M. Bradford, all which he had now presently condemned, and some also burned, he supposed now all had been cock sure, and that Christ had been conquered forever, so that the people being terrified with example of these great learned men condemned, never would ne durst once route against their violent religion: not much unlike in this behalf, to the manner of the Turks, who when they cannot maintain their sect by good learning and truth of God's word, think by violence of sword to force whom they can to their belief, and that done, afterward make laws, no man under pain of heresy to dispute or once to call in question any • f their proceedings. Even so St. Gardener and his fellows, when they see they cannot prevail by trial of God's word, and discourse of learning, neither are disposed simply to seek for truth where it is to be found, they take exceptions against God's word to be intricate, obscure, and insufficient to be his own judge, and therefore that of necessity must be judged by the Popes Church, and so having Kyngs and Queens of their side, they seek not to persuade by the word of God, nor to win by charity, but instead of the law of God, they use (as the Prouerb saith) 〈 in non-Latin alphabet 〉 , compelling men by death, fire, and sword, (as the Turks do) to believe that in very deed they think not. And in deed after flesh and blood this seemeth to be a sure way. Neither peradventure are they ignorant how gaily this way thriueth with the Turks, and therefore think they to practice the same, at least wise so they do, upon what example so ever they do it. And thus condemned they these godly learned preachers and bishops aforesaid, supposing (as I said) that all the rest would soon be quailed by their example. But they were deceived, for w t in 8. or 9. days after that Ste. Gardener had given sentence against M. Hooper, M. Rogers, M. Saunders, D. Taylor, and M. Bradford, being the 8. of Febru. six other good men wer brought likewise before the bishops for the same cause of religion, to be examined, whose names were W. Pigot butcher, St. Knight Barber, Th. Tomkins Weaver, Th. Hawkes gentleman, John. Laurence priest, Will. Hunter prentise.
St. Gardener seeing thus his devise disappointed, and that cruelty in this case would not serve to his expectation gave over the matter as utterly discouraged, & from that day meddled no more in such kind of condemnations, but referred the whole doing thereof to Boner B. of London: who supplied that part right doughtily, as in the further process of this history hereafter evidently and too much may appear. Thus B. Boner taking the matter in hand, called before him in his Consistory at Paul's, the L. Major and certain Aldermen sitting with him, the 6. persons aforenamed, upon the 8. day of Febr. in the yere aforesaid, and in the next day being the 9. of Febr. red the sentence of condemnation upon them, as appeareth in Boners own registers. Such quick speed these men could make in dispatching their business at once. Notwithstandyng, because the death of these condemned martyrs did not follow incontinently before the next month of March, I will defer the prosecuting of their matter, til I come by y e grace of the Lord, to the time and day of their suffering.
In the mean time, what was the cause that their execution was so long deferred after their condemnation, I have not precisely to say, unless peradventure the sermon of Alphonsus the Spanish Frier, and the kings Confessor did some good. For so I find, that when these six persons aforesaid, were cast upon saterday the 9. of Febr. vpō Sunday following, which was the x. of February, the said Alphonsus a Gray Frier, preached before the king, in which sermon he did earnestly inuey against the bishops for burning of men, saying plainly that they learned it not in scripture to burn any for his conscience: but the contrary, that they should live & be converted, with many other things more to the same purport. But touching the lingeryng of these men's death, as I have not certainly to affirm, so I let it pass.
Upon the 14. of February, M. Rob. Ferrar B. of S. David's, was sent toward S. David's, there to be condemned and executed. Touching whose martyrdom, for so much as it fell not before the month of March, we will defer the history thereof till we come to the day and time of his suffering.
Furthermore, this foresaid 14. day of February, the L. Chancellor & other his fellow Bishops, caused the image of Thomas Becket, that old Romish traitor, to be set up over the Mercers Chapel door in Chepeside in Londō, in the form and shape of a bishop, with Miter and Cro •• er. Howbeit within two days after his erection, his two blessing fingers were first broken away, and on the next day (being the 17. of February) his head also was stricken of: whereupon arose great trouble, and many were suspected: among whom one M. John. Barns Mercer, dwelling over against the same Chapel, was vehemently by the Lord Chancellor charged withal, as the doer thereof & the rather, for that he was a professor of truth. Wherefore he and three of his servants were committed to prison: and at his delivery (although it could not be proved upon him) he was bound in a great sum of money, as well to build it up again as often as it should be broken down, as also to watch and keep the same. And therefore at this his compelled charges, the Image was again set up the second day of March, then next ensuing, but (for lack belike of careful watching) the 14. day of the same month in the night, the head of that dangerous beast (over whō there was such a charge given) was again the seconde time broken of: which thing was so heinously taken, that the next day (being the 15. day) there was a Proclamation made in London, that who soever would tell who did strike of his head (though he were of counsel, and not the principal doer) he should have not only his pardon, but also one hundredth crowns of gold, with hearty thanks. But it was not known who did it.
The 18. day of February, Queen Mary at length after long delaye, made full answer to the king of Denmarkes letters, who had written before two letters to the said Queen, in y e behalf of M. Coverdale, for his deliverance, who at that time went under sureties, and was in great danger, had he not been rescued by the great suite & letters of the said K. of Denmark.
The matter and copy of which his suit and letters, as they came to our hands, we have here set forth and expressed where by the singular love of this good king towards the truth of God's word and the professors thereof might the better appear to the world.
First this virtuous and godly king Christianus, hearing of the captivity of Myles Coverdale, of whom he had had some knowledge before (being there in Denmark in King Henry the eight his time) and lamenting his dangerous case, and partly thorough the intercession of M. Maccabeus Superintendent in Denmark, who was partly of kin to Master Couerdales wife, made intercession by letters to Queen Mary, desiring and requestyng the said Myles Coverdale to be sent unto him. The date of which his first letters, was about the Calends of May. An. Dom. 1554. The copy whereof here followeth.
Christianus Dei gratia, Daniae, Noruegiae, &c. Rex. &c. eadem gratia Serenissimae ac potentissimae principi D. Mariae, Angliae, Galliae, & Hyberniae Reginae, consanguineae nostrae chariss. salutem.
SErenissima princeps, consanguinea charissima pro necessitudine mutua ac conjunction, non solum regij nominis inter nos, sed etiam sanguinis, maxim vero vtrinque inter haec regna nostra à vetustissimis vsque temporibus propagata ac seruata, nō modo commertiorum, sed omnium officiorum vicissitudine & fide, facere non potuimus quin pietatis & doctrinae excellentis commendatione, vere reuerendi viri Ioannis Machabaei, sacrae Theology doctoris & professoris praestantiss subditi ac Ministri nostri imprimis dilecti, supplicibus grauissimisque praecibus cōmoti, ad serenitatem vestram has literas daremus. Exposuit is nobis, in hac recenti perturbatione ac motu regni Angliae (quem ex animo euenisse dolemus, & nunc indies in melius verti speramus) quendam nomine Milonem Couerdalum, nuper dioecesis Exoniensis, piae laudatissimaeque memory proximi Regis Serenitatis vestrae fratris, consanguinei itidem nostri chariss. authoritate constitutum Episcopum, nunc in tristiss. calamitates, carcerem, ac periculum vitae, nulla atrocioris delicti culpa, sed illa fatali temporum ruina incidisse. Quae quidem hic Machabaeusnoster, quod ei affinitate (& quod grauius est) pietatis, eruditio nis ac morum similitudine, tanquam frater deuinctus sit, non minus ad se pertinere existimat. Itaque nostram opem implorat, vt quam ipse gratiam & fauorem apud nos meretur, hominis innocentis calamitati ac periculo (quod ipse non minus suum putat) accommodemus. Mouemur profecto non temere, illius viri (cui suo merito imprimis been volumus) commiseratione, eiusque maxim testimonio de captiui Antistitis innocentia atque integritate▪ de qua quidem est vt eo melius speremus, quod multis iam morte mulctatis sontibus, de ipso integrum adhuc deus esse voluit. Proinde non dubitauimus serenitatem vestram quanta possimus diligentia atque animi propensione rogare, vt nostra causa captiui illius D. Milonis rationem clementer habere dignetur, eum{que} vt à sceleris: ita à poenae etiam atrocitate alienum esse voluit, & temporum offensam, qua ipsum quo{que} affligi verisimile est, nobis nostrae{que} amicitiae regiae & precibus, praesertim hoc primo auditu, benign condonare, saltem eatenus, vt si forte hoc rerum statu grauis eius praesentia sit, incolumis ad nos cum suis dimittatur. Id nobis summi benificij loco, & Serenitati vestrae inflorentiss. regni auspicijs (quae augusta, fausta, ac fortunata serenitati vestrae ex animo optamus) ad clementiae laudem honorificum erit: & nos dabimus operam, vt cum amicitiae nostrae habitam rationem intellexerimus, eo maiore studio in mutuam vicem gratitudinis omniumque officiorum erga Serenitatem vestrā eiusque vniuersum regnum & subditos incumbamus. Deum optimum maximum precamur, vt Serenitati vestrae ad gloriam sui nominis & publicam salutem foelices omnium rerum successus & incolumitatem diuturnam largiatur.
Datae ex arce nostra Coldingeum, septimo Calendas Maij. Anno. 1554.
Vester consanguineus, frater & amicus Christianus Rex.
To these letters of the king, Queen Mary answering again, declared that the said Miles Coverdale was in no such captivity for any religion, but for certain debt: so neither plainly granting, nor expressly denying his request, but using a colorable excuse for shifting of the matter, as appeareth by his second letter sent to the Queen, dated the 24. day of Sept. as followeth.
Christianus Dei gratia Daniae, Norwegiae, Gottorum, & Vandalorum Rex: Sleswici, Holsatiae, Stormariae, ac Dithmersiae Dux: Comes in Oldenburgh & Delmenhorst, Serenis. principi dominae Mariae, Angliae, Franciae, & Hyberniae Reginae, fidei defense. &c Sorori & consanguineae nostrae chariss. salutem, & omnium rerum optatos & faustos successus.
REdditae sunt nobis literae Serenitatis vestrae, quibus benign admodum ad deprecationem nostram, qua pro D. Milonis Couerdali ecclesiae Exon. nuper nomin ati Episcopy incolumitate vsi sumus, respondetur: ita vt intelligamus, licet alterius causae quam quae nobis innotuerat, periculum sustineat, tamen Sereniss. vestram nostrae intercessionis eam rationem habiturā esse, vt illā sibi profuisse ipse Couerdalussētiat. Cui quidē promissioni regiae cum tantum meritum tribuamus, vt ea freti non dubitauerimus eius captiui propinquos (nobis inprimis charos) à moerore ac sollicitudine ad spem atque expectationem certae • alu is vocare, sacere nō potuimus, quin & gratias sereni. vestrae pro tā prōpta ac benigna volūtate, non modo huius beneficij, sed etiā perpetuae inter nos ac regna nostra conseruandae ac colende amicitiae ageremus, & quantum in nobis esset, quod ad applectanda persequendaque haec auspicata initia pertineret, nihil praetermitteremus. Neque vero nobis de clementia ac moderation Sere. vestrae vnquam dubium fuit, quam deus opt. max. ad gloriam sui nominis & fructum pub. vtilitatis vt magis ac magis efflorescere velit, ex animo optamus. Proinde cum ob rations aerarias, neque aliud grauius delictum D. Couerd. teneri Sere. vestra scribat, est sane, vt ipsius causa laetemur, eoque minus ambigamus, liberationem incolumitatemque eius nostris precibus liberaliter donati. Nam & accepimus ipsum episcopatu, cuius nomine aerario obstrictus fuerat, cessisse, vt inde satisfactio peteretur: maxim cum neque diu eo potitus fuisse, neque tantum emolumenti inde percepisse dicatur. Quinetiam si qua rationum perplexitas, aut alia forte causa reperiri posset, tamen sollicitudinem ac dubitationem nobis Serenitatis vestrae tam amice, atque officiose deferētes literae omnem exemerunt: vt existimemus Sere. vestrā, quoad eius fieri posset, magis honorem nostrum, quam quid ab eo exigi possit, consideraturam▪ Itaque Sere. vestram repetitis precibus vrgere non constituimus: sed potius testatum facere, quam accepta nobis Sere. vest. gratificatio sit, cuius ralem euentum omnino speramus, vt ipse Couerd. coram vobis suae incolumitatis à Sere. vest. exoratae beneficium propediem repraesentare possit. Illud vero imprimis Seren. vest. vicissim persuasum esse cupimus, nos non solum referendae gratiae, sed etiam stabilendae prouehēdae que inter nos ac regna vtrinque nostra amicitiae ac necessitudinis mutuae occasionem aut facultatem nullam esse praetermissuros. Deus opt. max. Sere. vest. diu foeliciter ac beat incolumem esse velit.
Datae ex oppido nostro Ottoniensi, 24. Septembr. Anno. 1554.
Vester frater & consanguineus Christianus.
The same in English.
Christierne by the grace of God King of Denmark Norway, Gotland, and of the Vandals: Duke of Sleswike, Holston, Stormar, and Detmarsh: Earl of Oldenburgh, and Delmenhorst, &c. To the most noble princesse & Lady Mary Queen of England, France and Ireland, defender of the faith, &c. Our most dearly beloved sister and cosin, wisheth prosperity, with good and lucky success of all things.
WE have received your Majesty's letters, whereby aūswear is rendered, & that very graciously unto our petitiō, which we made for the safeguard of master Couerdall late called bish. of Exon. So that we perceive, though he be in danger for another cause then was signified unto us afore, yet your majesty will so regard our intercession that Coverdale him self shall understand it to have done him good. To the which regal promise, seeing we (as reason is we should do) attribute so much, that trusting unto y e same, we doubt not, where as he being in captivity, his friends (whom we specially tender) are therefore in heaviness and care, your good promise doth call them from such sorrow & solicitude, to the hope & expectation of his assured welfare: we could not do otherwise, but render thankes unto your majesty for such your ready & gracious good will, not only in respect of this benefit, but also of the cōseruation & keeping of perpetual amity between us & our realms, & so as much as in us lieth, to omit nothing that to the norishing & continuance of these fortunate beginnings might appertain. Neither had we ever any doubt concerning the clemēcie & moderation of your goodness, whom we heartily beseech almighty God, ever more and more prosper, unto the glory of his name, & profit of the common weal. Wherefore seeing your Majesty writeth that master Coverdale is in danger for certain accounts of money, & not for any other more grievous offense, we have cause on his behalf to rejoice: & therefore we doubt so much the less, that at our request he shall graciously have his deliverance givē him, and be out of danger. For as touching the Byshoprike, by reason whereof he came in debt, we understand he yielded it up, that payment might thereof be required, specially seeing he is reputed neither to have enjoyed it long, neither to have had at any time so great commodity of it. More over, though it be possible to find some perplexity in the account, or happily some other cause, yet your majesties letters offering such favor and benignity, have taken from us all carefulness and doubt: In so much that we think your majesty (as much as may be) will have more respect unto our honor, then unto that which might of him be required. And therefore we purpose not to trouble your Majesty by repeting of our petition, but to declare howe greatly we esteem it, that your majesty would gratify us herein: whereof we plainly hope for such an end, that Coverdale him self shall shortly in our presence make declaration concerning the benefit of his welfare obtained of your majesty. And of this we desire your majesty to be specially assured again, that we will not only omit no occasion or opportunity to requite this benefit, but also to establish and amplify our mutual love & amity between us and our realms on either side. Almighty God preserve your majesty in prosperous health and felicity. Geuen at our City of Otton the 24. of September. Ann. D. 1554.
To these letters it was a great while before the queen would answer. At length through great suit made, the next year, the 18. of February, she answered again in this wise.
Sereniss. principi D. Christiano Dei gratia Daniae, &c. Regi Sleswici, &c. Duci: Comiti in Oldenburgh, &c. fratri & amico nostro charissimo.
MAria dei gratia Regina Angliae, Franciae, Neapolis, Jerusalem, & Hyberniae, &c. Serenissimo principi Christiano, eadem gratia, Daniae, Noruegiae, Gothorum & Vandalorum Regi: Slesuici, Holsatiae, Stormariae, & Ditmersiae Duci: Comiti in Oldenburgh & Delmenhorst. &c. fratri & amico nostro chariss. salutem, prosperumq́ue rerum incrementum. Cum intellexerimus ex Serenitatis vestrae literis, quas hic nuntius nobis attulit, desyderium vestrum obtinendi â nobis pro M. Couerdalo subdito nostro exeundi e regno nostro, & ad vos proficiscendi facultatem: facile quidem in V. Serenitatis gratiam, hanc illi facultatem concessimus. Et quanquam ill natus subditus noster nondum explicatus fuerat à debitione certae cuiusdam pecuniae quā nostro aerario soluere iure tenebatur, tamen maiorem vestri desyderij quam nostri debiti rationem habendam esse duximus. Quin insuper animum & voluntatem gratificandi vestrae Serenitati pro nostra mutua amicia, in qua alia etiam re possumus, cum oportunitas feret, libenter ostendemus. Deus Vest. Serenitatem diutissime seruet incolumen. Ex Regia nostra Westmonasterij, 18. Febr. 1555.
The same month, the 19. day was a certain intimation set forth and printed in the name of Boner, wherein was contained a general monition and strait charge given to every man and woman within his Dioces, to prepare themselves against Lent, then near approchyng, to receive the glad tidynges of peace and reconciliation sent from Pope Julius 3. by Poole his Cardinal and Legate De Latere, and so receive also the joyful benefit of absolution, being sent first from the Cardinal to Boner, and from him to euerich of his Archdeacons to be ministered to every private person within his Dioces, that would come the said holy time of Lent to his Pastor or Curate to be confessed, and to receive of him wholesome counsel, penance and absolution: Signifiyng moreover, that as he was authorised by the foresaid Cardinal, so he for y e same purpose had endued with the like authority, all and singular Pastors and Curates within his Dioces, to reconcile and assoil from their former heresy and schism, & from the censures of the Church, such as would resort unto thē. And lest any scruple or doubt rising peradventure in their consciences, should be any stay or let in this behalf, he had assigned and deputed therefore through his Dioces certain learned men, to whom they might resort, or else might open their griefs to any of his Archdeacons, or else come to his own person, and so should be resolved.
And therefore all manner of doubts and obstacles set aside, he straightly willed and commanded every man and woman to come to confession, and to enjoy this benefit of reconciliation and absolution, against the first Sunday next after Easter ensuing, and not to fail, For the which purpose he had specially commanded the Pastors and Curates of every parish, to certify up in writing the names of every man and woman so reconciled, and so forth. The copy of which intimation here under followeth.
The declaration of the B. of London, to be published to the lay people of his diocese, concerning their reconciliation.
EDmund by the permission of God, B. of London, unto all and singular the lay people of his Diocese, doth send greeting in our savior Jesus Christ.
Whereas this noble realm of England, diuidyng it self from the unity of the catholic church, and from the agreement in religion with all other Christian Realms, hath been, besides many other miseries & plagues, which God's indignation hath poured upon it, grievously also vexed, and sore infected with many and sundry sortes of sects of heretics, as Arians, Anabaptists, Libertines, Zwinglians, Lutherans, and many other, all which sects be most repugnant: and contrary one against another, & all against God's truth, and Christ's Catholic faith: whereupon hath grown such slander to the realm, such malice and disagreement among our selves, the inhabitants thereof, such treasons, tumults, and insurrections against our prince, such blasphemy and dishonor unto God, as no man's tongue or pen is able to express: It hath pleased the goodness of God to cast his eye of mercy & clemency upon us, and to move the Popes holiness to send his most godly messenger, the most Reverend father in God, the L. Cardinal Poole Legate de Latere, to bring us the glad tidings of peace, and reconciliation, & to reduce and bring home unto the fold, the lost sheep that were gone astray, whose message as it hath been honourablye received of the Kyng and Queens majesties, even so the Lord's spiritual and temporal, and commons at the last Parliamente hath received it, reuokyng all laws (the which in the time of schism were promulgate against the authority of the Popes holiness, and restoring the same and the church of Rome to all that power which they had in this realm before the said schism, the which reconciliation was also most glad and joyfully embraced as well of all the clergy and convocation of the province of Cant. as also of many other persons, and being so great & necessary, to be extended to every person of the Realm, it hath pleased the said L. Legates grace to give, & imparte unto me the said B. of London, for my said Diocese, and to all such as I shall appoint in that behalf, power & authority to absolve and reconcile all and every person thereof, as well of the Clergy as of the Laity, and as well men as women, the which will renounce their errors, and (being penitent) will humbly require to be restored to the unity of the Catholic church, as by the letters of the said L. Legates grace sent unto me, and from me sent unto every of the Archdeacons within my diocese, more at large may, and doth appear. And forasmuch as in mine own person, as well for the multitude of people, as distance of places, I cannot minister this benefit unto every private person myself, and for that also the holy time of Lent is now at hand, in which every true christen man ought to come unto his own Pastor and Curate, to be of him confessed, and to receive at his hand wholesome counsel, penance and absolution: these are therefore as well to give knowledge unto everyone of you, as also to signify & declare, that for that purpose, I have by the said authority chosen, named and deputed, and so by these presents, do choose, and depute all and singular pastors and curates, having cure of souls within my Diocese, and being themselves reconciled herein, that they and every of them by authority hereof, shall have full power and authority to absolve all such as be lay persons of their parishes, from heresy and schism, and from the censures of the Church, into y e which they be fallen by occasion thereof also, & to reconcile to the church all such which shall declare themselves penitent, and desirous to enjoy the benefit of the said reconciliation. And whereas diverse pastors and curates in sundry parishes, peradventure be not able to satisfy the minds, and to appease the consciences of some of their parishioners, in cases that shall trouble them, I have therefore given also authority to every Archdeacon of my diocese, within his Archdeaconry, to name and appoint certain of the best learned in every Deanry of their Archdeaconry, to supply that lack, so that every man so troubled, may repair to any one of thē within the said Deanry, whom he shall like best, to be instructed and appeased in that behalf, And also I have appointed, that i • this being done, there shall yet remain any scruple in the parties conscience, and himself not satisfied, then the said party to repair unto one of mine Archdeacons or chaplens, unto whom his mind shall be most inclined unto, or else to repair unto mine own self, to be resolved in his said scruple or doubt, and to receive and take such order therein as to one of the said Archdeacons, or unto me shall therein appear to be most expedient.
Further certifieng and declaring unto you, that I have given commandment herein to all my Archdeacons, that they monish and command every pastor, & Curate within their Archdeaconries, that they having knowledge hereof, do in the first holiday next then following, at the mass time, when the multitude of people is present, declare all these things unto their parishioners, and exhort them that they esteem this grace accordingly, and reconcile themselves to the church before the first Sunday after Easter next ensuing, which thing I also do command by the tenor hereof, with intimation that the said time being once past, and they not so reconciled, everyone of them shall have process made against him, according to the Canons, as the cause shall require: for which purpose the pastors and Curates of every parish shall be commanded by their Archdeacon, to certify me in writing, of every man and woman's name, that is not so reconciled.
Further, herewith I do signify and declare unto you, that our holy father the Pope, Julius the 3. of that name, like a most tender and natural father, hearing of the return and recovery of his prodigal child this Realm of England, hath himself made much joy and gladness here at, and also all other true christen Realms have done the like. Exhorting you therefore in our Lord, not to be unthankful yourselves, or negligent in this behalf, but diligently to seek for it, joyfully to embrace it, and fruitfully to use it, remembering with all the monition and charge which came from me the last year, concerning your coming to confession in Lent, and receiving the sacrament at Easter, which monition to all effects and purposes, I have now here repeated and renewed, charging you, and also all your Curates therewith. And because all our duties is, earnestly and devoutly to pray for the prosperous estate of our soueraignes, the King and Queen of this Realm, I do finally require and pray you, as heartily as I can, to pray for their majesties accordingly, and specially that it may please almighty God, to send unto her grace a good time, and to make her a glad mother, which cannot be but unto us all great joy, much comfort, and inestimable profit. Geuen at London the 19▪ day of the month of Febr, in the yere of our Lord God, after the computation of the church of England, 1554. and of my translation, the 16.
*The form of absolution, to be kept by the Pastors and Curates, in private confessions, concerning this reconciliation.
Our Lord Jesus Christ absolve you, and by the Apostolic authority to me granted and committed, I absolve you from the sentences of excommunication, and from all other censures and pains, into the which you be fallen by reason of heresy, or schism, or any other ways: and I restore you unto the unity of our holy mother the Church, and the Communion of all Sacraments, dispensing with you for all manner of irregularity: and by the same authority, I absolve you from all your sins, In the name of the father, and of the son, and of the holy Ghost. Amen.
The lamentable history of Master James Hales, Judge.
IN the history of M. Hooper mention was touched a little before of Judge Hales, wherefore something would be said more in this place touching that matter. But because the story of that man and of his ende is sufficiently comprehended in our first book of Acts and Monumēts, we shall not greatly need to stand upon rehearsal of every particular matter touching the whole, but only taking the chiefest, and leaving the rest, we will report somewhat of the communication between the B. of Winchester & him: declaring withal how false and untrue the excuse is of our adversaries, which so precisely by the law defend thenselves and say, that in all their doings they did nothing but by y e Law, to bear them out. Which if it be so, how did they thē to Anne Askew? What law had they when they had condemned her first for a dead woman, then afterward to rack her? By what law did they cal up M. Hooper & prison him for the Queens debt, when the Queen in very deed did owe him four score pounds, and kept him a year and a half in prison, and gave him never a penny? pag. 1577. By what law did B. Boner condemn and burn Richard Mekins, a lad of xv. years, when the first Jury had quit him, and at the stake revoked all heresies, and praised the said Boner to be a good man: and also having him in prison, would not suffer his father and mother to come to him, to comfort their own child? pag. 1168. What law had they to put Master Rogers in prison, when he did neither preach nor read Lecture after the time of the Queens inhibition, and when they had kept him in his own house half a year, being not deprived of any living, yet would not let him have a half penny of his own livings to relieve him, his wife, and xi. childrē? pag. 1574. By what law was Thomas Tomkins hand burnt, and afterward his body consumed to ashes? What good law or honesty was there to burn the 3. poor womē at Garnsey, with the infant child falling out of the mothers womb when as they all before their death recanted their words and opinions, and were never abjured before? So here likewise in this case, what order or right of law did Stephen Gardener follow in troublyng & imprisoning Judge Hales, when he had done nothing neither against God's law, nor man's law, in proceeding by order of law against certain presumptuous persons, which both before the law, and against the law then in force, took upon them to say their Mass? as ye shall hear in these his answers and communication had with Stephen Gardener here under ensuing.
The communication between the Lord Chancellor and Judge Hales, being there among other Judges, to take his oth in Westminster hall. An. 1553. October. 6.
MAister Hales ye shall understand, that like as the Queens highness hath heretofore conceived good opinion of you, especially for that ye stood both faithfully & lawfully in her cause of just succession, refusing to set your hand to the book among others y t were against her grace in that behalf: so now, through your own late deserts against certain her highness doings, ye stand not well in her graces favor: and therefore, before ye take any oath, it shall be necessary for you to make your purgation.
I pray you my L. what is the cause?
Information is given, that he have indicted certain priests in Kent, for saying mass.
My L. it is not so, I indicted none, but in deed certain indictments of like matter were brought before me at y e last assizes there holden, & I gave order therein as the law required. For I have protested y e law, against which, in cases of justice, I will never (God willing) proceed, nor in any wise dissemble, but w t the same show forth my conscience, & if it wer to do again, I would do no less thē I did.
Yea, M. Hales, your conscience is known well enough. I know ye lack no conscience.
My L. ye may do well to search your own conscience, for mine is better known to myself, then to you: & to be plain, I did as well use justice in your said mass case by my conscience, as by law, wherein I am fully bent to stand in trial to the uttermost that can be objected. And if I have therein done any injury or wrong, let me be judged by the law, for I will seek no better defense, considering chiefly that it is my profession.
Why M. Hales although you had the rigor of the law on your side, yet ye might have had regard to the Queens highness present doings in that case. And further, although ye seem to be more then precise in the law, yet I think ye would be very loath to yield to the extremity of such advantage as might be gathered against your proceedings in the law, as ye have sometime taken upon you in place of justice, and if it were well tried, I believe ye should not be well able to stand honestly thereto.
My L. I am not so perfect, but I may err for lack of knowledge. But both in conscience and such knowledge of the law as God hath given me, I will do nothing but I will maintain it, & abide in it: and if my goods and all that I have be not able to counterpeise the case, my body shall be ready to serve the turn, for they be all at y e Queens highness pleasure.
Ah sir, ye be very quick & stout in your answers, But as it should seem, that which you did was more of a will, favoring the opinion of your religion against the service now used, then for any occasion or zeal of Justice, seeing the Queens highness doth set it forth as yet, wishing all her faithful subjects to embrace it accordingly: & where you offer both body & goods in your trial, there is no such matter required at your hands, and yet ye shall not have your own will neither.
My L. I seek not willful will, but to show myself as I am bound in love to God, & obedience to y e Queens majesty, in whose cause willingly for justice sake, all other respects set apart, I did of late (as your Lordship knoweth) adventure as much as I had. And as for my religion, I trust it be such as pleaseth God, wherein I am ready to adventure as well my life, as my substance, if I be called thereunto. And so in lack of mine own power and will, the Lord's will be fulfilled.
Seeyng ye be at this point M. Hales, I will presently make an ende with you. The Queens hyghnesse shall be informed of your opinion and declaration. And as her grace shall thereupon determine, ye shall have knowledge. Until which time ye may depart as ye came, without your oth: for as it appeareth, ye are scarce worthy the place appointed.
I thank your Lordship, and as for my vocation, being doth a burden and a charge more then ever I desired to take upon me: when so ever it shall please the Queens highness to ease me thereof, I shall most humbly with due contentation obey the same: and so he departed from the bar.
Not many days after this communication or colloquy in Westminster hall, which was October 6. An. 1553. Master Hales at the commandment of the Bish. was committed to the Kynges Benche, where he remained constant until Lent: then was removed to the Counter in Breadstreete, and afterward from thence was carried to the Fleet.
Beyng in the Fleet, what it was that he had granted unto the Bishops by their fraudulent assaults and persuasions, namely, of D. Day bishop of Chichester, and of Judge Portman (as it is thought) overcome at last, I have not to say.
This is certain, that shortly after calling himself better to remembrance, he was brought to great repentance and terror of conscience. In so much, that for very anguish of heart, he was ready with his penknife to kill him self there in the prison, and had (no doubt) so done, had not the merciful providence of the Lord, rescued him miraculously, as ye shall hear.
It happened when supper time came that he should be called down, M. Hales having little mind either to eat or drink, gate him straight way to bed, where he lay all the night sobbing & groaning, & took (God knoweth) little rest or sleep. At length when morning came, about six of the clock, he sent his servant for a cup of beer, under pretence as though he were thirsty, and desirous to drink, whether the cause were true or feigned, it is unknown: but this followed, y t his man was yet scarce out of the chamber, when he with his penknife had wounded himself in diverse places of his body, and was purposed (no doubt) to have destroyed himself, had not the goodness of the Lord given present help in time of opportunity. Whereby it is evident for all men to understand, how gods favor was not absent from the man, although he thought himself utterly forsaken for his denial, as by the sequel may well appear.
For as soon as he had sent his man out of his chamber (see what God would have done) even afore the chamber door eftsoons the Butler met him: who being desired to fil the drink, & taking the cup, the other returned again unto his M. at the same very time when he was working his own destructiō: whereby M. Hales at that time was stopped of his purpose, & preserved not without gods manifest good will & providence. When Winchester had knowledge of it, straightway he taketh occasion thereby to blaspheme the doctrine of the Gospel, which he openly in the star chamber called the doctrine of desperation. M. Hales being within a while after recovered of those wounds, & delivered out of prison, getteth himself home unto his house: where he, either for the greatness of his sorrow, or for lack of good counsel, or for that he would avoid the necessity of hearing mass, having all things set in an order a good while before that, pertaining to his testament, casting himself into a shalow river, was drouned therein: which was about the beginning of the month of February, or in the month of January before, an. 1555.
The unhappy chance of this so worthy a Judge, was surely the cause of great sorrow and grief unto all good men, & it gave occasion besides unto certain Divines, to stand some thing in doubt with themselves, whether he were reprobate, or saved, or no: about which matter it is not for me to determine either this way or that: for he that is our Judge, the same shall be his Judge: and he it is that will lay all things open when the time cometh. This in the mean time is certain & sure, that the deed of the man in my mind ought in no wise to be allowed, which if he did wittingly, then do I discommend the man's reason. But if he did it in phrenesie & as being out of his wit, thē do I greatly pity his case.
Yet notwithstanding, seeing gods judgments be secret, and we likewise in doubt upon what intent he did thus punish himself, neither again is any man certain, whether he did repent or no, before the last breth went out of his body, me seemeth their opinion is more indifferent herein, which do rather disallow the example of the dead, then despair of his salvation.
Otherwyse, if we will adjudge all those to hell, that have departed the world after this sort, how many examples have we in the first persecutions of the Church, of those men and women, who being registered in the works of worthy writers, have notwithstanding their praise and commendation.
For what shall I think of those young men, who being sought for to do sacrifice to heathen Idols, did cast down themselves headlong, and brake their own necks, to avoid such horrible pollution of themselves? What shall I say of those virgins of Antioch, who to the end they might not defile themselves with uncleanness, and with idolatry through the perswasiō of their mother, casting themselves headlong into a river together with their mother, did fordo themselves, although not in the same water, yet after the same manner of drouning, as this M. Hales did? What shall I say of other two sisters which for the self same quarrel did violently throw themselves headlong into the sea, as Eusebius doth record? In whom though perchance there was no less confidence to bear out the pains which should be ministered of the wicked unto them, yet that their good desire to keep their faith and religion unspotted, was commended and praised.
Another like example of death is mentioned by Nicephorus, & that in another virgin likewise, whose name is expressed in Jerome to be Brassila Dyrachina, who to keep her virginity, feigned her self to be a witch, and so conuentyng with the young man which went about to defloure her, pretended that she would give him an Hearbe which should preserve him from all kind of weapons: & so to prove it in her self, laid the herb upon her own throat, bidding him smite, whereby she was slain, and so with the loss of her life, her virginity was saved.
Hreunto may be joined the like death of Sophronia a Matrone of Rome, who whē she was required of Maxentius the tyrant to be defiled, and saw her husband more slack then he ought to have been in saving her honesty, bidding them that were sent for her, to tarry a while till she made her ready, went into her chamber, and with a weapon thrust her self through the breast and died. Now who is he that would reprehend the worthy act of Achetes, which biting of his own tongue, did spit it out into the harlots face?
These examples I do not here infer as going about either to excuse, or to maintain the heinous fact of M. Hales, which I would wish rather by silence might be drouned in oblivion: but yet notwithstanding as touching the person of the man, whatsoever his fact was, because we are not sure whether he at the last breath repented: Again, because we do not know, nor are able to comprehend the bottomless depth of the graces and mercies which are in Christ Jesus our savior, we will leave therefore the final judgment of him, to the determination of him who is only appointed judge both of the quick and the dead.
De Iacobo Halisio carmen.
The history of Thomas Tomkins, having first his hand burned, after was burned himself by B. Boner, for the constant testimony of Christ's true profession.
MEntion was made before of six prisoners, brought & examined before B. Boner, the 8. of February, whole names were Tomkins, Pigot, Knight, Hankes, Laurence, and Hunter. All which, though they received their condemnation together the next day after, yet because the time of their execution was then driven of from February til the next month of March, I did therefore refer the story of them to this present month of March aforesaid, wherein now remaineth severally to entreat of the Martyrdom of these 6. persons, as the order and time of their sufferings severally do require. Of the which 6. aforenamed martyrs, the first was Tho. Tomkins burned in Smithfield, the 16. day of March, an. 1555.
This Thomas Tomkins a Weaver by his occupation, dwelling in Shordich, and of the Dioces of London, was of such conversation and disposition so godly, that if any woman had come unto him with her web, as sometime they did three or four in a day, he would always begin with prayer. Or if any other had come to talk of any matter, he would likewise first begin with prayer. And if any had sought unto him to borrow money, he would show him such money as he had in his purse, and bid him take it.
And when they came to repay it again, so far of was he from seeking any usury at their hand, or from straight exaction of his due, that he would bid them keep it longer, while they were better able. And these were the conditions of Thomas Tomkins, testified yet to this present day by the most part of all his neighbors, and almost of all his Parish which knew him, as M. Skinner, M. Leeke, and other moe. Of whom moe then half a dosen at once came to me discrete and substantial men, reporting y e same unto me, recordyng moreover as followeth: That Doct. Boner B. of London kept the said Tomkins with him in prison half a year. Duryng which time the said Bishop was so rigorous unto him, that he beat him bitterly about the face, whereby his face was swelled. Where upon the Bish. caused his beard to be shaven, and gave the Barbour xii.d.
Touching which shauyng of Thomas Tomkyns beard, this is more to be added: Bishop Boner having Tomkins with him prisoner at Fulham, in the month of July, did set him with his other work folks, to make hay. And seeing him to labor so well, the Bishop sitting him down, said: Well, I like thee well, for thou laborest well: I trust thou wilt be a good Catholic. My Lord, said he, Saint Paul saith: He that doth not labor, is not worthy to eat. Boner said: Ah, s. Paul is a great man w t thee. And so after such other talk, the B. inferring moreover, wished his beard of, saying, that so he would loke like a catholic. My L. said Tomkins, before my beard grew. I was, I trust a good Christian, & so I trust to be my beard being on. But Boner in fine sent for the Barber, & caused his beard to be shavē of. The very cause was for that Boner had plucked of a piece of his beard before.
The rage of this bishop was not so great against him, but the constancy of the party was much greater with patience to bear it: who although he had not the learning as other have, yet he was so endued with God's mighty spirit, and so constantly planted in the perfect knowledge of God's truth, that by no means he could be removed from the confession of truth, to impiety and error. Whereuppon Boner the Bishop being greatly vexed against the poor man, when he saw that by no persuasions he could prevail with him, devised another practice not so strange as cruel, further to try his constancy, to the intent, that seeing he could not otherwise convince him by doctrine of Scriptures, yet he might overthrow him by some forefeeling and terror of death. So having with him M. Harpsfielde, M. Pendleton, Doctor Chedsey, master Willerton, and other standing by, he called for Thomas Tomkins, who coming before the Bishop, and standing as he was wont in defense of his faith, the bishop fell from beating to burning. Who having there a taper or wax candle of three or four wikes standing upon the table, thought there to represent unto us, as it were, the old Image of king Porsenna. For as he burned the hand of Scaeuola, so this Catholic bishop took Tomkins by the fingers, and held his hand directly over the flame, supposing that by the smart and pain of the fire being terrified, he would leave off the defense of his doctrine, which he had received.
Tomkins thinking no otherwise, but there presently to die, began to commend him self unto the Lord, saying: O Lord into thy hands I commend my spirit. &c. In the time that his hand was in burning, the said Tomkins afterward reported to one James Hinse, that his spirit was so rapte up, that he fealt no pain. In the which burning he never shrunk, till the veins shrunk, and the sinews braste, and the water did spirte into master Harpsfieldes face: In so much that the said master Harpsfield moved with pity, desired the Bishop to stay, saying, that he had tried him enough. This burning was in the Hall at Fulham.
And where the Byshoppe thought by that means to drive him from his opinions, it proved much otherwise: for this Christian Scaeuola, so valiantly did despise, abide, and endure that burning, that we have less cause hereafter to marvel at the manfulnesse of that Romaine Scaeuola: I would to God the other had as well followed the example of that Hetruscan Tyrant. For he, after the left hand of Scaeuola was half burned, either satisfied with his punishment, or overcome by his manhood, or driven away by fear, sent him home safe unto his people: whereas Boner hitherto not contented with the burning of his hand, rested not until he had consumed his whole body into ashes, at London in Smithfield.
But before we come to his suffering, we will first entreat of some parte of his examination & articles, with his answers and confession thereunto annexed, as it is credibly in Register recorded.
The first examination of Thomas Tomkins.
THis faithful and valiant soldiers of God Thomas Tomkins, after he had remained the space (as is said) of half a yere in prison, about the 8. day of Februarye, was brought with certain other before Boner sitting in his Consitory, to be examined. To whom first was brought forth a certain bill or schedule subscribed (as it appeared) with his own hand, the fifth day of the same month last before, containing these words following.
Thomas Tomkins of Shordiche, and of the Dioces of London, hath believed and doth believe, that in the sacrament of the altar, under the forms of bread and wine, there is not the very body and blood of our savior Jesus Christ in substance, but only a token and remembrance thereof, the very body and blood of Christ only being in heaven and nowhere else.
By me Thomas Tomkins.
Wherupon he was asked whether he did acknowledge the same subscription to be of his own hand. To the which he granted, confessing it so to be. This being done, the Bishop went about to persuade him, (w t words, rather then w t reasons) to relinquish his opinions, & to return again to the unity of the catholic church, promising if he would so do, to remit all that was past: but he constantly denied so to do. When the Bishop saw he could not so convince him, he brought forth and read to him another writing containing Articles and Interrogatories whereunto he should come the next day and answer: in the mean time he should deliberate unto himself what to do, & so the next day, being the 9. day of March, at 8. of the clock in the morning, to be present in the same place again, to give his determinate answer what he would do in the premisses, and then either to revoke and reclaim himself, or else in the after noon the same day to come again & have justice (as he called it) ministered unto him: the copy of which articles here followeth.
Articles objected and ministered the 8. day of February against Tho. Tomkins, with his own hand subscribing to the same.
THou doest believe that in the Sacrament of the altar under the forms of bread and wine there is not, by the omnipotent power of almighty God and his holy word, really, truly, and in very deed, the very true and natural body of our Savior Jesus Christ, as touching the substance thereof, which was conceived in the womb of the virgins Mary, and hanged upon the cross, suffering Passion and death there for the life of the world.
I do so believe.
Thou doest believe that after the consecration of the bread and wine prepared for the use of the Sacrament of the altar, there doth remain the very substance of material bread and material wine, not changed nor altered in substance by the power of almighty God, but remaining as it did before.
I do so believe.
Thou doest believe that it is an untrue doctrine, and a false belief to think or say that in the Sacrament of the altar there is after the consecration of the bread and wine, the substance of Christ's natural body and blood, by the omnipotent power of almighty God and his holy word.
I do so believe.
Thou doest believe that thy parents, kinsfolks, friends, and acquaintance, and also thy Godfathers and Godmother, and all people did err, and were deceived, if they did believe that in the Sacrament of the alter there was, after the consecration, the body and blood of Christ, and that there did not remain the substance of material bread and wine.
I do so believe.
By me Thomas Tomkins.
The second examination of Thomas Tomkins.
THe next day, being the 9. of February, at 8. of the clock before noon, the said Thomas Tomkins, (according to the former commandment) was brought again into the place afore named, before the Bishoppe and other his assistants, where the foresaid Articles were propounded unto him: whereunto he answered as followeth.
To the first he said, that he did so believe, as in the same is contained.
To the second he said that it was only bread, & a participatiō of Christ's death and passion, and so do the scriptures teach.
To the third he said and did believe, it was a false doctrine, to believe and think as is contained in this Article.
To the fourth, he did also believe the same.
After this answer, he did also subscribe his name to the said Articles. Whereupon the Bishop drawing out of his bosom another confession subscribed with Tomkins own hand, and also that article that was the first day objected against him, caused the same to be openly read, and then willed him to revoke and deny his said opinions: the which he utterly refused to do, and therefore was commanded to appear before the Bishop again in the same place at two of the clock in the after noon.
The Bishop repeateth again the confession of Thom. Tomkins wrytren before by the said Bishop of London, and subscribed by the said Tomkins, the 26. day September. An. 1554. which is this.
I Thomas Tomkins of the Parish of Shordich, in the Diocese of London, having confessed and declared openly heretofore to Edmund Bishop of London mine Ordinary, that my belief hath been many years past, and is at this present: that the body of our Savior Jesus Christ is not truly and in very deed in the Sacrament of the altar, but only in heaven, and so in heaven, that it cannot now in deed be really and truly in the Sacrament of the altare.
And moreover, having likewise confessed and declared to my said Ordinary openly many times, that although the church, called the Catholic Church, hath allowed and doeth allow the Mass and sacrifice made and done therein, as a wholesome, profitable, & a godly thing: yet my belief hath ben many years past, & is at this present, that the said Mass is full of superstition, plain idolatry, and unprofitable for my soul, & so have I called it many times, and take it at this present.
Having also likewise confessed and declared to my said Ordinary, that the Sacrament of Baptism ought to be only in the vulgar tongue, and not otherwise ministered, and also without any such ceremonies, as customably are used in the Latin church, and otherwise not to be allowed.
Finally, being many times and often called openly before my said Ordinary, and talked withal touching all my said confessions and declarations, both by the said mine Ordinary & diverse other learned men, as well his Chaplains as other, and counseled by all them to embrace the truth, and to recant mine error in the premisses, which they told me was plain heresy and manifest error: do testify and declare hereby, that I do and will continually stand to my said confession, declaration, and belief, in all the premisses & every part thereof, and in no wise recant or go frō any part of the same. In witness whereof I have subscribed, & passed this writing the 26. day of September. the year aforesaid.
By me Thomas Tomkyns aforesaid.
The names of them that sat upon Thomas Tomkins at this Session, were these, Edmunde Boner, John Fecknam Dean of Paul's, John Harpsfield Archdeacon of London, John Morwen master of Art, Thomas Morton parson of Fulham, Tristram Swadell, Thom. More, Thomas Beckinsaw, James Cline, clearkes.
The last appearance of Tho. Tomkins before Boner and the Commissioners.
THe same day and place, at two of the clock in the after noon, he was (the last time) brought forth before the bishops of London, Bath, and Saint David's, with others: where he was earnestly exhorted by the said Bishoppe of Bath, to revoke & leave off his opinions. Unto whom he answered: My Lord, I was borne & brought up in ignorance until now of late years. And now I know the truth, wherein I will continue unto the death.
Then Boner caused all his articles and confession to be again openly red, and so in his accustomed manner persuaded with him to recant. To whom he finally said: My Lord, I cannot see but that you would have me to forsake the truth, and to fall into error and heresy. The Bishop seeing he would not recant, did proceed in his law, and so gave sentence of condemnation upon him.
The burning of the blessed Martyr, Thomas Tomkyns.
Then he delivered him to the sheriffe of London, who carried him straighte unto Newgate, where he remained most joyous and constant, until the 16. day of March next after: on which day, he was by the said Sheriff conveyed into Smithfield, and there sealed up his faith in the flaming fire, to the glory of God's holy name, and confirmation of the weak.
A notable history of W. Hunter, a young man of 19. yere, pursued to death by justice Brown for the Gospels sake, worthy of all young men and parents to be red.
THe 26. day of the said month of Marche, the year aforesaid, followed the Martyrdom of William Hunter, a right godly young man of the age of xix. years, and borne of like godly parents: by whom he was not only instructed in true religion and godliness, but also confirmed by them unto death, after a rare and strange example, worthy to be noted and had in admiration of all parents. Wherein may appear a singular spectacle, not only of a marvelous fortitude in the party so young: but also in his parents, to behold nature in them striving with religion, and overcome of the same. Whereby Christian parents may learn what is to be done not only in their children, but also in them selves, if need at any time do require, or godliness should demand the duty of a Christian man against natural affection. Example whereof in the sequel of this history we have here present before our eyes. Which history as it was faithfully drawn out by Robert Hunter his own brother (who being present with his brother William, & never left him till his death, sent the true report unto us) we have here with like faithfulness placed and recorded the same, as followeth.
William Hunter being a prētise in London, in the first year of Queen Marie, was commanded at the Easter next following, to receive the Communion at a Mass, by the Priest of the Parish where he dwelte, called Colman street: which, because he refused to do, he was very much threatened that he should be therefore brought before the Bishop of London. Wherefore William Hunters master, one Thomas Tailor, a silk weauer, required William Hunter, to go and depart from him, lest that he should come in danger, because of him, if he continued in his house. For the which causes, William Hunter took leave of his said master, and thence came to Burntwoode where his father dwelt, with whom he remained afterward, about the space of half a quarter of a year.
After this it happened, within 5. or 6. wekes, that William going into the chapel of Burntwoode, and fineding there a Bible lying on a deske, did read therein. In the mean time there came in one father Atwell a Sumner, which hearing William read in y e Bible, said to him, what medlest thou with the Bible? Knowest thou what thou readest, and canst thou expound the Scriptures?
To whom William answered and said: father Atwell, I take not upon me to expound the Scriptures, except I were dispensed withal, but I fineding the Bible here when I came, red in it to my comfort. To whom father Atwell said: it was never merry since the Bible came abroad in English.
To the which words William answered, saying: Father Atwell, say not so for God's sake, for it is God's book, out of the which everyone that hath grace, may learn to know what things both please God, & also what displeaseth him. Then said father Atwel: could we not tell before this time, as well as now, how God was served: William answered: no father Atwel, nothing so well, as we may now, if that we might have his blessed word amongst us still as we have had. It is true said father Atwell, if it be as you say.
Well said William Hunter, it liketh me very well, and I pray God that we may have the blessed Bible amongst us continually. To the which words father Atwell said, I perceive your mind well enough, you are one of them that misliketh the Queens laws, and therefore you came frō London, I hear say. You learned these ways at London, but for all that, said father Atwel, you must turn another leaf, or else you and a great sort moe heretics will broyle for this gear, I warrant you. To the which words William said: God give me grace that I may believe his word, & confess his name, whatsoever come thereof. Confess his name, quoth old Atwell? no, no, ye will go to the devil all of you, and confess his name.
What, said William? you say not well father Atwell. At the which words he went out of the Chapel in a great fury, saying: I am not able to reason with thee, but I will fetch one straight way which shall talk with thee, I warrant thee thou heretic. And he leaving William Hunter reading in the Bible, straight ways brought one Thomas Wood, who was then vicar of Southweld, which was at an alehouse even over against the said Chapel: who hearing ol • e Atwell say, that William Hunter was reading of the Bible in the chapel, came by and by to him, and finding him reading in the Bible, took the matter very heinously, saying: Sirha, who gave thee leave to read in the Bible and to expound it?
Then William answered: I expound not the Scriptures Syr, but read them for my comfort. What medlest thou with them at all, said the Uicar? It becometh not thee, nor none such to meddle with the Scriptures, But William answered: I will read the Scriptures God willing, while I live, and you ought (M. vicar) not to discourage any mā for that matter, but rather exhort men diligently to read the scriptures for your discharge and their own.
Unto the which the Vicar answered: It becometh thee well to tell me what I have to do. I see thou art an heretic, by thy words, William said, I am no heretic for speaking the truth. But the Uicar said, it is a merye world when such as thou art, shall teache us what is the truth, Thou art meddling, father Atwel tells me with the 6. of John, wherein thou mayest perceive, how Christ saith: Except that ye eat the flesh of Christ and drink his blood, ye have no life in you. William said, I read the 6. of John, in deed: howbeit, I made no exposition on it.
Then said father Atwel, when you read it I said, that you there might understand howe that in the Sacrament of the alter is Christ's very natural body and blood: unto the which you answered, howe that you would take the scriptures as they are, & that you would meddle with no great exposition, except that ye were dispensed with all.
Ah, said the Uicar? what say you to the blessed (Sacrament of the alter) believest thou not in it, & that the bread and wine is transubstantiated into the very body & blood of Christ? William answered, I learn no such thing in the 6. of John, as you speak of. Why said the Vicar, doest thou not believe in the Sacrament of the altar? I believe said William Hunter, all that God's word teacheth. Why said the Uicar thou mayest learn this which I say plainly in the 6. of John.
Then said William, you understand Christ words much like the carnal Capernaites, which thought that Christ would have given them his flesh to feed upon, which opinion our savior Christ corrected, when he said. The words which I speak to you, are spirit and life.
Now, quoth the Uicar, I have found you out: now I see that thou art an heretic in deed, and that thou doest not believe in the sacrament of the alter.
Then said William Hunter, whereas you doubt my belief, I would it were tried whether that you or I would stand faster in our faith. Yea thou heretic, (said the Uicar) wouldest thou have it so tried? William Hunter answered, that which you call heresy, I serve my Lord God withal.
Then said the Uicar: canst thou serve God with heresy? But William answered, I would that you and I were even now fast tied to a stake, to prove whether that you or I would stand strongest to our faith. But the Vicar answered: it shall not so be tried. No quoth William, I think so: for if I might, I think I know who would soonest recant, for I durst set my foot against yours even to the death. That we shall see, quoth the Uicar, and so they departed, the Uicar threatening William much, how that he would complain of him: with other much communication which they had together.
Immediately after, this Vicar of Weilde told master Brown of the communication which William Hunter and he had together. Which when M. Brown understood, immediately he sent for Williams father and the Constable, one Robert Salmon. For immediately after William Hūter and the Uicar had reasoned together, he took his leave of his father and fled, because Woode the Vicar threatened him. Now when the Constable and Williams father were come, and were before M. Brown, he asked where Williā Hunter was. His father answered, saying: if it please you Syr, I know not where he is become. No, quoth master Brown? I will make thee tell where he is, and fetch him forth also ere I have done with thee. Sir said Williams father, I know not where he is become, nor where to seek for him.
Then said M. Brown, why diddest thou not bring him whē thou haddest him? I promise thee if thou wilt not fetch him, I will send thee to prison till I shall get him. Wherefore see that thou promise me to fetch him, or else it is not best to look me in the face anymore, nor yet to rest in Burntwood. Well, quoth M. Brown to Williams father, see that thou seek him forth, and bring him to me.
Williams father answered: Syr, would you have me seek out my son to be burned? If thou bring him to me, quoth M. Brown, I will deal well enough for that matter: thou shalt not need to care for the matter. Fetch him, and thou shalt see what I will do for him.
Moreover, if thou lackest money, quoth he, thou shalt have some, & bad the Constable M. Salmon to give him a crown, but Williams father took none of him. Howbeit M. Brown would never rest, till Williams father had promised him to seek out his son. And thus M. Brown sent the Constable home again, and Wi • liams father, commanding him to seek out William Hunter, and then to come again and bring him to him.
After that old father Hunter had ridden a two or three days journeys to satisfy master Brownes expectation, it happened that William met with his father in the high way as he travailed, and first he seeing his father, came to him, and spake to him, and told him how that he thought that he sought for him: and then his father confessing it, wept sore and said, that master Brown charged him to seek him, and bring him to him: howbeit, said he, I will return home again, and say I cannot find you. But William said: father, I will go home with you & save you harmless, whatsoever cometh of it.
And thus they came home together: but William as soon as he was come home, was taken by the said Constable, and laid in the stocks till the day. Master Brown hearing that William Hunter was come home, sent for him to the Constable, who brought him immediately to master Brown.
Now when William was come, master Brown said to him, ah syrha, are ye come? and then by and by he commanded the Bible to be brought, and opened it, and then began to reason with William on this manner, saying: I hear say you are a Scripture man, you: and can reason much of the sixth of John, and expound as pleaseth you, and turned the Bible to the sixth of S. John, and then he laid to his charge, what an exposition he made, when the Vicar and he talked together. And William said, he urged me to say so much as I did.
Well, quoth M. Brown, because you can expound that place so well, how say you to another place, turning to the xxij. of S. Luke? and master Brown said, look here (quoth he) for Christ saith, that the bread is his body.
To the which William answered, the text saith, howe Christ took bread, but not that he changed it, into another substance, but gave that which he took, and brake that which he gave, which was bread, as is evident by the text. For else he should have had two bodies, which to affirm I see no reason, said William.
At the which answer M. Brown was very angry, & took up the Bible and turned the leaves, and then flong it down again in such a fury, that William could not well find the place again whereof they reasoned.
Then M. Brown said, thou naughty boy, wilt thou not take things as they are, but expound them as thou wilt? doth not Christ call the bread his body plainly, and thou wilt not believe that the bread is his body after the consecration? thou goest about to make Christ a liar.
But William Hunter answered: I mean not so sir, but rather more earnestly to search what the mind of Christ is in that holy Institution, wherein he commendeth unto us the remembrance of his death, passion, resurrection and coming again, saying: This d • e in the remembrance of me. And also though Christ call the bread his body, as he doeth also say, that he is a vine, a door. &c. yet is not his body turned into bread, no more then he is turned into a door, or vine. Wherefore Christ called the bread his body by a figure.
At that word M. Brown said, thou art a villain in deed. Wilt thou make Christ a liar yet still? and was in such a fury with William, and so raged, that William could not speak a word, but he crossed him, and scoffed at every word. Wherefore William seeing him in such fury, desired him that he would either hear him quietly, and suffer him to answer for himself, or else send him away. To the which master Brown answered: in deed I will send thee tomorrow to my Lord of London, and he shall have thee under examination, and thus left of the talk, and made a letter immediately, and sent William Hunter with the Constable to Boner Bishop of London, who received William.
After that he had read the letter, and the Constable returned home again, the Bishoppe caused William to be brought into a chamber, where he begā to reason with him in this manner: I understand William Hunter (quoth he) by M. Brownes letter, how that you have had certain communication with the vicar of Wielde, about the blessed sacrament of the alter, & how that ye could not agree, whereupon M. Brown sent for thee to bring thee to the Catholic faith, from the which he saith, that thou art gone. Howbeit, if thou wilt be ruled by me, thou shalt have no harm, for anything that thou hast said or done in this matter.
William answered, saying: I am not fallen from the Catholic faith of Christ, I am sure, but do believe it, and confess it with all my heart.
Why, quoth the Bishop, how sayest thou to the blessed Sacrament of the alter? wilt thou not recant thy saying, which thou confessedst before master Brown, howe that Christ's body is not in the Sacrament of the altar, the same that was borne of the virgins Marie?
To the which William answered, saying? my Lord I understand, y t M. Brown hath certified you of the talk, which he and I had together, and thereby ye know what I said to him, the which I will not recant by God's help. Then said the Bishop, I think thou art ashamed to bear a fagot and recant openly, but if thou wilt recante thy sayings, I will promise thee, that thou shalt not be put to open shame: but speak the word here now between me and thee, and I will promise thee, it shall go no further, and thou shalt go home again without any hurt.
William answered and said, my Lord: if you will let me alone and leave me to my conscience, I will go to my father and dwell with him, or else with my master again, and so if nobody will disquiet nor trouble my conscience, I will keep my conscience to myself.
Then said the Bishop, I am content, so that thou wilt go to the Church and receive and be shriven, and so continue a good Catholic Christian. No, quoth William, I▪ will not do so for all the good in the world.
Then, quoth the Bishop, if you will not do so, I will make you sure enough, I warrant you. Well, quoth William, you can do no more then God will permit you. Well quoth the bishop, wilt thou not recant in deed by no means? No, quoth Williā, never while I live, God willing.
Then the Bishop (this talk ended) commanded his men to put William in the stocks in his gatehouse, where he sat two days and nights, only with a crust of brown bread and a cup of water.
At the two days end the bishop came to him, and finding the cup of water and the crust of bread still by him upon the stocks, said to his men: take him out of the stocks, and let him break his fast with you. Then they let him forth of the stocks, but would not suffer him to eat with them, but called him heretic. And he said he was as loath to be in their company, as they were, to be in his.
After breakefaste the Bishop sent for William, and demanded whether he would recante or no. But William made him answer, howe that he would never recante that which he had confessed before men, as concerning his faith in Christ.
Then the B. said that he wys no Christian, but denied the faith in which he was Baptized. But W. answered: I was baptized in the faith of the holy Trinity, the which I will not go from, God assisting me with his grace.
Then the Bishop sent him to the convict prison, and commanded the keeper to lay irons on him as many as he could bear, and moreover asked him, how old he was: and William said, that he was 19. year old.
Well said the Bishop, you will be burned ere you be 20. yere old, if you will not yield yourself better then you have done yet. William answered, God strengthen me in his truth: and then he parted, the Bishop allowing him a halfpenie a day to live on in bread, or drink.
Thus he continued in prison 3. quarters of a year. In the which time he had been before the bishop 5. times, besides the time when he was condemned in the Consitory in Paul's, the 9. day of February: at the which time I his brother Robert Hunter was present, when and where I heard the bishop condemn him, and five other more.
And then the Bishop calling William, asked him if he would not recant, and so red to him his examination and confession, as is above rehearsed, and then rehearsed howe that William confessed that he did believe that he received Christ's body spiritually, when he did receive the communion. Doest thou mean, quoth the Bishop, that the bread is Christ's body spiritually?
William answered: I mean not so, but rather when I receive the holy Communion rightly and woorthely, I do feed upon Christ spiritually through • aith in my soul, and made partaker of all the benefits which Christ hath brought unto all faithful believers through his precious death, passion, and resurrection, and not that the bread is his body, either spiritually or corporally.
Then said the Bish. to William, doest thou not think (holding up his cap) that for example here of my cap, thou mayest see the squarenes and color of it, and yet not to be the substance, which thou judgest by the accidences.
William answered: if you can separate the accidences from the substance, and show me the substance without the accidences, I could believe. Then said the Bishop: thou wilt not believe that God can do anything above man's capacity. Yes, said William, I must needs believe that: for daily experience teacheth all men that thing plainly: but our question is not what God can do, but what he will have us to learn in his holy Supper.
Then the Bishop said, I always have found thee at this point, & I see no hope in thee to reclaim thee unto the Catholic faith, but thou wilt continue a corrupt member, & then pronounced sentence upon him, how that he should go from that place to newgate for a time, & so from thence to Burntwood, where, said he, thou shalt be burned.
Then the Bishop called for another, and so when he had condemned them all, he called for William Hunter, and persuaded with him, saying: if thou wilt yet recant, I will make thee a free man in the City, & give thee 40. pound in good money to set up thine occupation withal: or I will make thee Steward of my house and set thee in office, for I like thee well, thou hast wit enough, and I will prefer thee, if thou recant.
But William answered, I thank you for your great offers: notwithstanding, my Lord, said he, if you cannot persuade my conscience with Scriptures, I cannot find in my heart to turn from God for the love of the world: for I count all things worldly, but loss and donge, in respect of the love of Christ.
Then said the Bishop, if thou diest in this mind, thou art condemned forever. William answered: God judgeth righteously, and justifieth them whom man condemneth unjustly.
Thus William and the Byshoppe departed, William and the rest to Newgate, where they remained about a month, which afterward were sent down, William to Burntwoode, and the others into diverse places of y e country. Now, when Williā was come down to Burntwood which was the Saterdaye before the Annunciation of the virgin Mary that followed on the Monday after, William remained till the Tuesday after, because they would not put him to death, then for the holiness of the day.
In the mean time Williams father and mother came to him, and desired hartly of God that he might continue to the ende in that good way which God had begun, and his mother said to him, that she was glad that ever she was so happy to bear such a child, which could find in his heart to • oo • e his life for Christ's names sake.
Then William said to his mother: for my little pain which I shall suffer, which is but a short brayde, Christ hath promised me, mother said he, a crown of joy: may you not be glad of that mother? With that, his mother kneeled down on her knees, saying: I pray God strengthen thee my son, to the ende. Yea, I think thee as well bestowed as any child that ever I bare.
At the which words master Higbed took her in his arms, saying: I rejoice (and so said the others) to see you in this mind, and you have a good cause to rejoice. And his father and mother both said, that they were never of other mind, but prayed for him, that as he had begun to confess Christ before men, he likewise might so continue to the ende. Williams father said: I was afraid of nothing, but that my son should have ben killed in the prison for hunger and cold, the Bishop was so hard to him. But William confessed, after a month that his father was charged with his boorde, that he lacked nothing, but had meat & clothing enough, yea evē out of y e court, both money, meat, clothes, wood and coals, and all things necessary.
Thus they continued in their Inn, being the Swan in Burntwoode, in a Parlor, whether resorted many people of the country to see those good men which were there: and many of Williams acquaintance came to him, and reasoned with him, and he with them, exhorting them to come away from the abomination of Popish superstition and idolatry.
Thus passing away saterday, Sunday, and Monday, on monday at night it happened that William had a dream about 2. of the clock in the morning, which was this: how y t he was at the place where the stake was pight, where he should be burned, which (as he thought in his dream) was at the towns ende where the buts stood: which was so in deed. And also he dreamed that he met with his father as he went to the stake, and also that there was a priest at the stake, which went about to have him recant.
To whom he said (as he thought in his dream) howe that he bad him away false prophet, and how that he exhorted the people to beware of him, and such as he was: which things came to pass in deed. It happened that William made a noise to him self in his dream, which caused M. Higbed and the others to awake him out of his sleep, to know what he lacked. When he awaked, he told them his dream in order, as is said.
Now when it was day, the shiriffe M. Brocket called on to set forward to the burning of William Hūter. Then came the Sheriffs son to William Hunter, and embraced him in his right arm, saying: William, be not afraid of these men which are here present with bows, bills, & weapons ready prepared to bring you to the place where you shall be burned. To whom William answered: I thank God I am not afraid, for I have cast my coumpt what it will cost me already. Then the sheriffes son could speak no more to him for weeping.
Then William Hunter plucked up his gown, & stepped over the Parlour grounsel, and went forward cheerfully, the sheriffes servant taking him by the arm, and I his brother by another, and thus going in the way, met w t his father according to his dream, & he spake to his son, weeping and saying, God be with thee son William, and William said, God be with you father, & be of a good comfort, for I hope we shall meet again when we shall be merry. His father said, I hope so William and so departed. So W. went to the place where the stake stood, even according to his dream, whereas all things were very unready. Then William took a wet broom fagot, & kneeled down thereon, and red the 51. Psalm, till he came to these words, the sacrifice of God is a contrite spirit, a contrite and a broken heart, O God, thou wilt not despise.
Then said M. Tirrel of the Beaches, called W. Tirel, thou liest (said he) thou readest false, for the words are an humble spirit. But W. said, the translation saith a contrite heart. Yea, quoth M. Tirel, the translation is falls, ye translate books as ye list yourselves, like heretics. Well, quoth William, there is no great difference in those words. Then said the sheriffe, here is a letter from the Queen. If thou wilt recant thou shalt live, if not thou shalt be burned. No, quoth W. I will not recante, God willing. Then W. roase and went to the stake, and stood upright to it. Then came one Richard Ponde a Bailiff, and made fast the chain about William.
Then said M. Brown, here is not wood enough to burn a leg of him. Then said William: good people pray for me: and make speed and dispatch quickly: and pray for me while ye see me alive, good people, and I pray for you likewise.
Now quoth M. Brown, pray for thee? I will pray no more for thee, then I will pray for a dog. To whom William answered M. Brown: now you have that which you sought for, & I pray God it be not laid to your charge in the last day: howbeit I forgive you. Then said master Brown, I ask no forgiveness of thee. Well said William, if God forgive you not, I shall require my blood at your hands.
Then said William: Son of God shine upon me, and immediately the sun in the element shone out of a dark cloud, so full in his face, that he was constrained to look another way: whereat the people mused, because it was so dark a little time afore. Then William took up a fagot of broom, and embraced it in his arms.
Then this Priest which William dreamed of, came to his brother Robert with a popish book to carry to William, that he might recant, which book his brother would not meddle withal.
Then William seeing the priest, and perceiving how he would have shown him the book, said: away, thou false prophet. Beware of them good people, & come away from their abominations, lest y t you be partakers of their plagues. Then, quoth the Priest, look howe thou burnest here, so shalt thou burn in hell. William answered, thou liest, thou false prophet: away thou false prophet, away.
Then was there a Gentleman which said, I pray God have mercy upon his soul. The people said: Amen, Amen, Immediatly fire was made.
Then William cast his Psalter right into his brothers hand, who said: William think on the holy Passion of Christ, and be not afraid of death.
And William answered: I am not afraid. Then lift he up his hands to heaven, and said, Lord, Lord, Lord, receive my spirit, and casting down his head again into the smothering smoke, he yielded up his life for the truth, sealing it with his blood, to the praise of God.
Now, by and by after, M. Brown commanded one old Hunt to take his brother Robert Hunter, & lay him in the stocks till he returned from the burning of Higbed at Hornden on the hill, the same day. Which thing old Hunt did. Then master Brown (when Robert Hunter came before him) asked if he would do as his brother had done. But Robert Hunter answered: if I do as my brother hath done, I shall have as he hath had. Mary (quoth M. Brown) thou mayest be sure of it.
Then M. Brown said, I marvel, that thy brother stood so to his tackling: and moreover, asked Robert if Williams Master of London were not at his burning. But Roberte said that he was not there: but Mayster Brown bare him in hand that his master was there, and howe that he did see him there, but Robert denied it. Then master Brown commanded the Constable and Robert Hunter to go their ways home, and so had no further talk with them.
Here followeth the history of master Higbed, and master Causton, two worthy Gentlemen of Essex, which for the sincere confession of their faith under Boner B. of London, were Martyred and burned in Essex. An. 1555. Marche 26.
ALthough the cōdamnation of master Higbed, and master Causton followed after the condemning of those other Martyrs, which were condemned with Tomkyns and Hunter above mentioned, yet because the time of their execution was before the burning of the foresaid four martyrs, for so much as they suffered the same day that William Hunter did, which was the 26. of Marche, I thought therefore next after the story of the said William Hunter, following the order of time, here to place the same.
This master Higbed, and master Causton, two worshipful Gentlemen in the County of Essex, the one at Hornden of the hill, the other of the parish of Thunderst, being zealous and religious in the true service of God, as they could not dissemble with the Lord their God, nor flatter with the world, so in time of blind superstition & wretched idolatry, they could not long lie hid and obscure in such a number of malignant adversaries, accusers, and servants of this world, but at length they were perceived and detected to the foresaid Edmund Boner Bishoppe of London, peradventure not without the same organ which sent up William Hunter, as is above declared. By reason whereof, by commandment they were committed to the officers of Colchester to be safely kept, and with them also a servant of Thomas Causton, who in this praise of Christian godliness, was nothing inferior to his master.
Boner the forsayd Bishop, perceiving these 2. Gentlemen to be of worshipful estate, & of great estimation in that country, least any tumult should thereby arise, came thither himself, accompanied with M. Fecknam and certain other, thinking to reclaim them to his faction and fashion: so that great labor & diligence was taken therein, as well by terrors and threatenings, as by large promises and flatteringe, and all fair means, to reduce them again to the unity (as they termed it) of the mother church.
In fine, when nothing could prevail to make them assent to their doings, at length they came to this point, that they required certain respite to consulte with themselves what were best to do. Whych time of deliberation being expired, and they remaining still constant and immovable in their professed doctrine, and setting out also their confession in writing, the bishop seeing no good to be done in tarrying any longer there, departed thence & carried them both with him to London, and with them certain other prisoners also, which about the same time in those quarters were apprehended.
It was not long after this, but these prisoners being at London committed to strait prison, and there attempted sundry wise by the Bishop and his Chapleines to revoke their opinions: at length, when no persuasions would serve, they were brought forth to open examination at the Consitory in Paul's, the 17. day of February. An. 1555. Where they were demanded as well by the said bishop, as also by the Bishop of Bathe & others, whether they would recant their errors & perverse doctrine (as they termed it,) and so come to y e unity of the Popish Church. Which when they refused to do, the Bishop assigned them likewise the next day to appear again, being the 18. of February.
On the which day, among many other things there said and passed, he read unto them severally certain Articles, and gave them respite until the next day, to answer unto the same, & so committed them again to prison. The copy of which Articles here under followeth.
Articles objected and ministered by Boner B. of London, severally against Tho. Causton, & Thomas Higbed of Essex.
FIrst, that thou Thomas Causton (or Thomas Higbed) hast been and art of the Diocese of London, and also of the jurisdiction now of me Edmund Bishop of London.
Item, that thou was in time past, according to the order of the Church of England, baptized and christened.
Item, that thou haddest Godfathers and Godmother, according to the said order.
Item, that the said Godfathers and Godmothers did thē promise for thee, and in thy name, the faith and religion, that then was used in the realm of England.
Item, that that faith and Religion, which they did profess, & make for thee, was accounted and taken to be the faith and Religion of the Church, and of the Christian people: and so was it in very deed.
Item, thou coming to the age of discretion, that is to say, to the age of xiv. years, diddest not mislike nor disallowe that faith, that Religion, or promise then used and approved, and promised by the said Godfathers and Godmother, but for a time diddest continue in it, as other (taking themselves for Christian people) did likewise.
Item, that at that time, and also before, it was taken for a doctrine of the Church, Catholic and true, and everywhere in Christendom then allowed for Catholic and true, and to be the profession of a Christian man, to believe that in the Sacrament of the altar, under the forms of bread and wine, after the consecration, there was and is, by the omnipotent power and will of almighty God, and his word, without any substance of bread and wine there remaining, the true and natural body and blood of our Savior Jesus Christ in substance, which was borne of the virgins Marie, and suffered upon the Cross, really, truly, and in very deed.
Item, that at that time thy father and mother, all thine ancestors, all thy kindred, acquaintance and friends, and thy said Godfathers and Godmother did then so believe, and think in all the same, as the said Church did therein believe.
Item, that thyself hast had no just cause or lawful ground, to depart or swerve from the said Religion or faith, nor no occasion at all, except thou wilt follow and believe the erroneous opinion or belief, that hath ben against the common order of the Church, brought in by certain disordred persons of late, and at the uttermost within these 30. or 40. years last past.
Item, that thou doest know, or credibly hast heard and doest believe that D. Robert Barns, John Frith, Tho. Garrerd, Jerome, Lassels, Anne Askew, John Hooper, late Bishop of Gloucester, sir Laurence Saunders Priest, John Bradford, sir John Rogers Priest, sir Rowland Taylor Priest, sir John Laurence Priest, William Pygot, Stephen Knight, William Hunter, Thomas Tomkyns, & Thomas Hawkes have been heretofore reputed, taken, and accounted as heretics, and also condemned as heretics, and so pronounced openly and manifestly: specially in holding & believing certain damnable opinions, against the verity of Christ's body and blood in the Sacrament of the alter, & all the same persons, saving John Bradford, sir John Laurence, William Pygot, Stephen Knight, William Hunter, Thomas Tomkins, and Thomas Hawkes, have suffered pains of death by fire, for the maintenance and defense of their said opinions and misbelief.
Item, that thou doest know, or credibly hast heard and doest believe that Thomas Cranmer late Archbishop of Canterbury, and Nicholas Ridley, naming himself Bishop of London, Robert Ferrar late Bishop of S. Dauies, and Hugh Latimer, sometime Bishop of Worcester, have been, and are at this present reputed, accounted and taken as heretics, and misbeleeuers in maintaining and holding certain damnable opinions, against the verity of Christ's body and blood in the Sacrament of the alter.
Item, that thou hast commended and praised all the said persons, so erring and believing (or at the least wise some of them) secretly, and also openly, taking and believing them to be faithful and Catholic people, and their said opinions to be good and true, and the same to the best & uttermost of thy power thou hast allowed, maintained, and defended at sundry times.
Item, that thou, having heard, known, and understanded all the premisses, thus to be as is aforesaid, haste not regarded all o • any part thereof, but contrary to the same and every part thereof, hast attempted and done, condemning, transgressing, and breaking that promise, faith, religion, order, and custom aforesaid: and hast becommen, and art an heretic and misbeleeuer in the premisses, denying the verity of Christ's body and blood in the Sacrament of the alter, and obstinately affirming, that the substance of material bread and wine are there remaining, and that the substance of Christ's body and blood taken of the virgins Mary, are not there in the said Sacrament, really and truly being.
Item, that all the premisses be true, notorious, famous, and manifest, and that upon all the same, there have and be amongst the sad and good people of the City of London, and Dioces of the same in great multitude, commonly and publicly, a common and public fame and opinion, and also in all places where thou hast been, within the said Dioces of London.
These Articles being given to them in writing by the Bishop, the next day following was assigned to them to give up and to exhibit their answers unto the same.
*The third days Session upon the examination of M. Causton and M. Higbed.
Upon the which day being the first day of March, the said Thomas Causton, and Thomas Higbed Gentlemen being brought before the Bishop in the Consistory, there exhibited their answers to the Articles aforesaid: the tenor of which answers here followeth.
The answers of Thomas Causton and Thomas Higbed, severally made to the foresaid Articles objected, as before.
TO the first, they answer and confess the same to be true.
To the second, they answer and believe the same to be true.
To the third, they answer and believe the same to be true.
To the fourth, they answer and think the same to be true.
To the fifth, unto this clause (and so was it in very deed) they answer and believe the same to be true. And unto that clause (and so was it in very deed) they answer negatively, and believe that it was not in very deed.
To the sixth, seventh, and eyght, they answer and believe the same to be true.
To the ninth they answer and say, that they think they have a just and lawful cause and ground to swerve and go from the said faith and Religion, because they have now read more of Scripture, then either themselves, or their Parents and kinsfolk, Godfathers or Godmothers have read or seen heretofore in that behalf.
To the tenth, they answer, say, and believe, that the said persons articulate, have been named, taken, and counted for heretics, and so condemned for heretics: yet about three years past, they were taken for good Christian persons. And for so much as these Respondents did never hear them preach concerning the Sacrament of the alter, they say that they preached well, in that they said and preached that Christ is not present really and truly in the said Sacrament, but that there is remaining the substance of bread and wine.
To the eleventh, they answer and say, that howsoever other folks do repute and take the said persons articulate, yet these Respondents them selves did never, nor yet do so accompt and take them. And further they say, that in case the said persons articulate named in this article have preached that in the Sacrament of the altar is very material wine, and not the substance of Christ's body and blood, under the forms of bread and wyne, then they preached well and truly, and these respondents themselves do so believe.
To the twelfth they answer and say, that where other folk have dispraised the said persons articulate, and disallowed their opinions, these Respondents (for ought that they at any time have heard) did like and allow the said persons, and their sayings.
To the thirteenth they answer and say, that they have not broken or condemned any promise made by their Godfathers, and Godmothers for them at their baptism, and that they are no heretics nor misbeleeuers, in that they believe that there remaineth only bread and wine in the sacrament of the alter, and that Christ's natural body is not there, but in heaven, for they say that the scriptures so teach them.
To the fourteenth they answer and believe that the premisses before by them confessed be true, notorious and manifest.
After these answers exhibited and perused, then the B. speaking unto thē after this sort, beginneth first (as he did ever before) with Thomas Causton. Because ye shall not be suddenly trapped, and that men shall not say that I go about to seek snares to put you away, I have hitherto respited you, that you should way & consider with yourself, your state and condition, and that you should, while ye have time and space, acknowledge the truth, and return to the unity of the catholic church. Then the bishop reading their former articles and answers to the same, asked them if they would recant, which when they denied, they were again dismissed and commanded to appear the wensday next after, at two of the clock at after noon, there to receive their definitive sentence against them: Which thing (as it seemeth) was yet deferred.
An other examination of M. Causton and Master Higbed.
THe next Friday, being the eight day of March, the said Thomas Caustō was first called to examinatiō before the bishop, Fecknam and D. Stempe, in his Palace, and there had read unto him his foresaid articles with his answers thereunto, & after certain exhortations to recant his former profession, & to be conformable to the unity of their church, they promised him (so doing) willingly to receive him again thereunto. To whō he answered, you go about to catch us in snares & ginnes: But mark by what measure ye measure us, look you to be measured with the same again at God's hands. The bishop still persuaded with him to recant: To whom he answered no, I will not abjure. Ye said that the bishops that were lately burned, be Heretics: But I pray God make me such an Heretic as they were.
The bishop then leaving M. Causton, calleth forth M. Higbed: using with him the like persuasions, that they did with the other: But he answered, I will not abjure. For I have been of this mind and opinion that I am now, these 16. years, and do what ye can, ye shall do no more then God will permit you to do, and with what measure ye measure us look for the same again at God's hands.
Then Fecknam asked him his opinion in the sacrament of the altar. To whom he answered: I do not believe that Christ is in the sacrament as ye will have him, which is of man's making.
Both their answers thus severally made, they were again commanded to depart for that time, & to appear the next day in the consistory at Paul's, between the hours of one and three of the clock at after noon.
The last appearance of M. Causton, and M. Higbed before Boner.
AT which day and hour, being the ninth day of march, they were both brought thither: Where the Bishoppe caused M. Thomas Caustons articles and answers first to be read openly, and after persuaded with him to recant and abjure his heretical opinions, and to come home now at the last to their mother the catholic Church, and save himself.
But M. Thomas Causton answered again and said: No, I will not abjure. For I came not hither for that purpose: and therwithall did exhibit in writing unto the Bishop (as well in his own name, as also in Thom. Higbeds name) a confession of their faith, to the which they would stand: and required leave to read the same, which (after great suite) was obtained, and so he read it openly in the hearing of the people, as followeth.
The confession and faith of Thomas Causton and Thomas Hygbed, which they delivered to the Bishop of London, before the Mayor and Sheriffs, and in the presence of all the people their assembled. Anno. 1555. the 9. of March, & were condemned for the same in the said Consistory in Paul's Church, the year and day abovesaid.
1 FIrst, we believe and profess in Baptism, to forsake the Devil and his works and pomps, and the vanities of the wicked world, with all the sinful lusts of the flesh.
2. We believe all the articles of our Christian faith.
3. We believe that we are bound to keep God's holy will and commandments, and to walk in the same all the days of our life.
4. We believe that there is contained in the Lord's prayer all things necessary both for body and soul, and that we are taught thereby to pray to our heavenly father, and to none other saint or angel.
5. We believe that there is a catholic Church, even the Communion of Saints, Built upon the foundation of the Prophets and Apostles (as S. Paul saith) Christ being the head corner stone For the which Church Christ gave himself, to make it to himself a glorious congregation, without fault in his sight.
6. We believe, that this church, of her self, and by her own merits is sinful, and must needs say: Father, forgive us our sins: but through Christ and his merits, she is freely forgiven: For he in his own person (saith saint Paul) hath purged her sins, and made her faultles in his sight. Besides whom, there is no Saueour (saith the Prophet) neither is there salvation (saith Saint Peter) in any other name.
7 We believe, as he is our only Savior, so is he our only Mediator. For the holy Apostle S. Paul saith: There is one God, one Mediator between God and man, even the man Jesus Christ. Wherefore seeing none hath this name, God and man, but Jesus Christ, therefore there is no mediator, but Jesus Christ.
8 We believe that this Church of Christ is and hath been persecuted by the words of Christ, saying: As they have persecuted me, so shall they persecute you: For the disciple is not above his master. For it is not only given unto you to believe in Christ (saith Saint Paul) but also to suffer for his sake. For all that will live godly in Christ Jesus, must suffer persecution.
9 We believe that the Church of Christ teacheth the word of God truly and sincerely, putting nothing to, nor taking anything fro: and also doth minister the Sacraments according to the Primitive Church.
10 We believe that this Church of Christ suffereth all men to read the Scriptures, according to Christ's commandment, saying: Search the Scriptures: for they testify of me. We read also out of the Acts, that when Saint Paul preached, the audience daily searched the Scriptures, whether he preached truly or no. Also the Prophet David teacheth all men to pray with understanding: For how shall the unlearned (saith S. Paul) say, Amen, at the giving of thanks, when they understand not what is said? And what is more allowed, then true faith, which S. Paul saith, cometh by hearing of the word of God▪
11 We believe, that the Church of Christ teacheth that God ought to be worshipped according to his word, and not after the doctrine of men: For in vain (saith Christ) ye worship me, teaching nothing but the doctrine of men.
Also we are commanded of God by his Prophet, saying: Walk not in the traditions and precepts of your Elders: but walk (saith he) in my precepts: do that I command you: put nothing thereunto, neither take anything from it. Likewise (saith Christ) you shall forsake father and mother, and follow me Whereby we learn, that if our Elders teach otherwise then God commanded, in that point we must forsake them.
12 We believe that the Supper of the Lord ought not to be altered and changed, for as much as Christ himself being the wisdom of the father, did institute it. For it is written: Cursed is he that changeth my ordinances, and departeth from my Commandments, or taketh anything from them.
Now, we find by the scriptures, that this holy supper is sore abused.
First, in that it is given in one kind, where Christ gave it in both.
Secondly, in that it is made a private Mass, where Christ made it a Communion: for he gave it not to one alone, but to all the Apostles, in the name of the whole Church.
Thirdly, in that it is made a sacrifice for the quick and the dead, whereas Christ ordained it for a remembrance of the everlasting sacrifice, which was his own body offered upon the alter of the Cross once for all, as the holy Apostle saith: Even the full and perfect price of our redemption: and where there is remission of sin (saith he) there is no more sacrifice for sin.
Fourthly, in that it is worshipped contrary to the commandment, saying: Thou shalt worship nothing that is made with hands.
Fifthly, in that it is given in an unknown tongue, whereby the people are ignorant of the right use thereof, how Christ died for our sins, and rose again for our justification, by whom we be set at peace with God, and received to his favor and mercy by his promise, whereof this sacrament is a sure seal and witness.
Besides this, it is hanged up and shut in a box: yea many times so long, that worms breedeth in it, and so it putrifyeth: whereby the rude people have an occasion to speak unreverantly thereof, which otherwise would speak reverently.
Thereof they that thus abuse it, bring up the slander and not we, which pray daily to God to restore it to the right use, according to Christ's institution.
Now, concerning Christ's words: Thys is my body, we deny thē not, but we say, that y e mind of Christ in them must be searched out by other open scriptures, whereby we may come to the spiritual understanding of them, which shall be most to the glory of God. For as the holy Apostle saith: There is no scripture that hath any private interpretation. Besides this, the Scriptures are full of the like figurative speeches: as for example, Christ saith: This cup is the New Testament in my blood. The rock is Christ (saith Saint Paul.) Who soever receiveth a child in my name (saith our saueour Jesus Christ) receiveth me.
Which sentences must not be understand after the letter, lest we do err, as the Capernaites did, which thought that Christ's body should have ben eaten with their teeth, when he spake of the eating thereof. Unto whom Christ said: Such a fleshly eating of my body profiteth nothing: it is the spirit (saith our Saueour Jesus Christ) that quickeneth: the flesh profyteth nothing: for my words are spirit and life.
Thus we see that Christ's words must be understanded spiritually, and not literally. Therefore he y t cometh to this worthy supper of the Lord, must not prepare his law, but his heart: neither tooth nor belly: but Believe (saith S. Augustine) and thou hast eaten it: so that we must bring with us a spiritual hunger. And as the Apostle saith: Try and examine our selves, whether our conscience do testify unto us, that we do truly believe in Christ, according to the Scriptures: whereof if we be truly certified, being new borne from our old conversation in heart, mind, will, and deed, then may we boldly with this marriage garment of faith come to the feast.
In consideration whereof, we have invincible Scriptures, as of Christ himself: This do in the remembrance of me. And S. Paul: As often (saith he) as ye eat of this bread, and drink of this cup, ye shall remember the Lord's death until he come. Here is no change, but bread still. And Saint Luke affirmeth the same. Also Christ hath made a just promise saying: Me you shall not have always with you. I leave the world, and go to my father: for if I should not depart, the comforter which I will send, cannot come unto you. So according to his promise he is ascended: as the Evangelists testify. Also Saint Peter saith: That heaven shall keep him until the last day also.
Now, as touching his omnipotent power, we confess and say with S. Augustine, that Christ is both God and man. In that he is God, he is everywhere: but in that he is man, he is in heaven, and can occupy but one place: whereunto the Scriptures doth agree. For his body was not in all places at once, when he was here: for it was not in the grave when the women sought it, as the Angel saith: neither was it at Bethania where Lazarus died, by Christ's own words, saying: I am glad I was not there. And thus we conclude with the Scriptures, that Christ is in his holy Supper sacramentally and spiritually in all them that worthily receive it, and corporally in heaven, both God and man.
And further, we make here our protestation before God (whom we call to record in this matter) that this which we have said, is neither of stubbornness, nor willful mind) as some judge of us: but even of very conscience, truly (we trust) grounded in God's holy word. For before we took this matter in hand, we besought God from the bottom of our hearts, that we might do nothing contrary to his holy and blessed word. And in that he hath thus shown his power in our weakness, we cannot woorthely praise him: unto whom we give hearty thanks, through Jesus Christ our Lord, Amen.
When he had thus delivered and read their confession, the Bishop still persisting sometime in fair promises, sometime threatening to pronounce judgment, asked them whether they would stand to this their confession and other answers? To whom Causton said, Yea, we will stand to our answers written with our hands, and to our belief therein contained. After which answer, the Bishop began to pronounce sentence against him.
Then he said, that it was much rashness, and without all love and mercy, to give judgment without answering to their confession by the truth of God's word, whereunto they submitted themselves most willingly. And therefore I, quoth Causton (because I cannot have justice at your hand, but that ye will thus rashly condemn me) do appeal from you to my Lord Cardinal.
Then D. Smith said, that he would answer their confession. But the Bishop (not suffering him to speak) willed Harpsfield to say his mind, for the stay of the people: Who taking their confession in his hand, neither touched nor answered one sentence thereof.
Which done, the Bishop pronounced sentence, first against the said Thomas Causton, and then calling Thomas Higbed, caused his articles and answers likewise to be read. In the reading whereof Higbed said: Ye speak blasphemy against Christ's passion, and ye go about to trap us with your subtleties and snares. And though my father and mother, and other my kinsfolk, did believe as you say, yet they were deceived in so believing.
And further, where you say, that my Lord, named Cranmer (late Archbishop of Canterbury) and other specified in the said articles be heretics: I do wish that I were such an heretic as they were and be. Then the Bishop asked him again, whether he would turn from his error, and come to the unity of their Church? To whom he said, No, I would ye should recant, for I am in the truth, and you in error.
Well, quoth the Bishop, if ye will return, I will gladly receive you.
No, said Higbed, I will not return as you will have me, to believe in the sacrament of the altar your God.
Whereupon the Bishop proceeded, and gave judgment upon him, as he had done before upon Tho. Causton. When all this was thus ended, they were both delivered to the Sheriffs, and so by them sent to Newgate, where they remained by the space of xiv. days, praised be God, not so much in afflictions, as in consolations.
For the increase whereof, they earnestly desired all their good brethren and sisterne in Christ to pray, that God for his sons sake would go forth with that great mercy, which already he had begun in them, so that they might persevere unto the ende, to the praise of the eternal God, and comfort of all their brethren.
These xiv. days (after their condemnation) once expired, they were the xxiij. day of this month of March, fetched from Newgate at four of the clock in the morning, and so led through the City unto Algate, where they were delivered unto the Sheriff of Essex, and there being fast bound in a cart, were shortly after brought to their several appointed places of burning: that is to say, Thomas Higbed to Horneden on the hill, and Thomas Causton to Rayly (both in the Country of Essex) where they did most constantly, the xxvj. day of the same month, seal this their faith with shedding of their blood by most cruel fire, to the glory of God, and great rejoicing of the godly.
At the burning of which, Mayster Higbed, Justice Brown was also present, as is above specified, and diverse Gentlemen in the shiere were commanded to be present, for fear belike, least they should be taken from them. And thus much touching the apprehension, examination, confession, condemnation, and burning of these two godly and constant Martyrs of God.
William Pigot, Stephen Knight, and John Laurance, with their exanation and constant martyrdom.
IN the Story before of Thomas Tomkins and his fellows, mention was made of six, which were examined, and condemned together, by bishop Boner, the ninth day of February. Of the which six condemned persons, two, which were Tomkins, and William Hunter, (as ye heard) were executed, the one upon the 26. of February, and the other upon the 26. day of March. Other three, to wit, William Pigot and Stephen Knight suffered upon the eight and twenty day, and John Laurence the nine and twenty of the said month of march.
Touching the which three Martyrs, now something to say of their examinations, it was first demanded of them, what their opiniō was of the sacrament of the Aultar. Whereunto they severally answered, and also subscribed, that in the sacrament of the alter, under forms of bread and wine there is not the very substance of the body and blood of our savior Jesus Christ, but a special partaking of the body and blood of Christ: the very body and blood of Christ being only in heaven, and nowhere else. This answer thus made, the bishop caused certain articles to be read unto them, tending to the same effect as did the articles before of Tomkins and of M. Causton. The tenor whereof here followeth.
*Articles or interrogatories objected by the bishop of London, to Willlam Pigot, Stephen Kight, and John Laurence, the 8. of February. 1555.
WHether do you think and steadfastly believe that it is a catholic, faithful, Christian, and true doctrine, to teach, preach and say, that in the sacraments of the alter, under y e forms of bread & wine, there is w t out any substance of bread & wine there remaining, by y e omnipotent power of almighty God, & his holy word, really, truly, and in very deed the true and natural body and blood of our Savior Jesus Christ, the self same in substance (though not in outward form and appearance) which was borne of the Virgin Mary, and suffered upon the cross, yea, or nay?
Whether do you think, and steadfastly believe that your Parentes, kinsfolk, friends, and acquaintance, here in this realm of England, before your birth a great while and also after your Birth, professing and believing the said doctrine and faith, concerning the said sacrament of the alter, had a true Christian faith, and were faithful and true christen people, or no?
Whether do you think and steadfastly believe that your Godfathers and Godmother, professing and believing the said Doctrine and faith, concerning the said Sacrament of the alter, had a true christen faith, and were faithful and true christen people or no?
Whether do you think and steadfastly believe that your own self in times past, being of the age of 14. years, and above, did think and believe concerning the said sacrament of the altar in all points, as your said parents: kinsfolk, friends, acquaintance, godfathers, and godmother did then think and believe them, or no?
Whether do you think, and steadfastly believe that our Sovereigns the king, and the Queen of this Realm of England, and all the Nobility, Clergy, and Laity of this Realm, professing and believing the said doctrine and faith, as other Christian Realms do, concerning the said sacrament of the altar, have a true Christian faith, and believe as the Catholic and true Church of Christ hath always believed, preached, and taught or no?
Whether do ye think and steadfastly believe that our savior Christ and his holy spirit hath been, is, and shall be with his Catholic church, even to the worlds end, governing and ruling the same in all things, especially in the necessary points of Christian Religion, not suffering the same to err or to be deceived therein?
Whether it is true that you, being suspected, or infamed to be culpable, and faulty in speaking against the sacrament of the Aultare, and against the very true presence of Christ's natural body, and the substance thereof in y e said sacrament, and thereupon called before me upon complaint made to me against you, have not been a good space in my house, having freely meat and drink, and also diverse times instructed and informed, as well by one being our Ordinary, as also by my chaplaines and divers other learned men, some whereof were bishops, some Deans, and some Archdeacons, and everyone of them learned in divinity, and minding well unto you, and desiring the safeguard of your soul, and that you should follow and believe the doctrine of the Catholic church as afore, concerning the said sacrament of the alter, and whether you did not at all times since your said coming to me, utterly refuse to follow and believe the said doctrine, concerning the said sacrament?
Whether can you now find in your heart and conscience to conform yourself in all points to the said faith and catholic church concerning the said Sacrament of the alter, faithfully, truly, and plainly, without any dissimulation, believing therein as our said soueraignes, with the Nobility, Clergy, and Laity, of this Realm, and other Christian realms: and other persons aforesaid, and also the said Catholic Church have, and do believe in that behalf?
In case you so cannot, what ground have you to maintain your opinion, and who is of the same opinion with you, and what conference have you had therein with any, what comfort and what relief have you had therein by any of them, and what are their names and surnames, and their dwelling place?
Their answers to these articles were not much discrepant from Tomkins, and other like Martyrs above mentioned, as here followeth to be seen.
The answer of Stephen Knight, and William Pigot, to the aforesaid Articles.
TO the first article, they believe that the contents of this article, is not agreeable to scripture.
To the second, they answer and believe, that their parents and other expressed in the said article, so believing, as is contained in the same, were deceived.
To the third, they answer, that they so believed: but they were deceived therein, as they now believe.
To the fourth, they say, that they have heretofore believed as is contained in the said article, but now they do not so believe.
To the fifth, they say, that if they so believe, they are deceived.
To the sixth, they believe the same to be true.
To the seventh, they answer and believe the contents of the same to be true.
To the eight, they answer, that they can no whyt confourme themselves to the faith and doctrine contained and specified in this article, until it be proved by Scripture.
To the ninth, they say, that they have no ground to maintain their said opinions, but y e truth, which (as they say) hath been persuaded by learned men, as D. Taylor of Hadley, and such other.
These answers being made and exhibited, they were commanded to appear again the next day, at eight of the clock in the morning, and in the mean while to bethink themselves what they would do.
An other appearance of the said prisoners before Boner.
THe next day in the morning, being the 9. day of February, before their open appearance, the Bishop sent for William Pigot, and Stephen Knight, into his great chamber in his Palace, where he persuaded with them to recant: and deny their former profession.
Who answered, that they were not persuaded in their consciences to return and abjure their opinions, whereunto they had subscribed. Within a while after, they were all three) with Thomas Tomkins, and William Hunter afore named) brought openly into the Consistorye, the ix. day of February aforesaid, and there had the same articles propounded unto them, which were before propounded unto the foresaid Thomas Tomkins (as appeareth in the discourse of his history) and thereto also subscribed these words: I do so believe.
The Bishop also used certain talk unto John Laurence only. Whereunto he answered in this manner: That he was a Priest, and was consecrated and made a Priest about eightene years past, and that he was sometime a Black Friar professed: that also he was assured unto a maid, whom he intended to have married.
And being again demanded his opinion upon the Sacrament, he said, that it was a remembrance of Christ's body, and that many have been deceived in the believing the true body of Christ to be in the Sacrament of the Aultar, and that all such as do not believe as he doth, do err. After this talk and other fair words and threatenings, they were all of thē commanded to appear again at after noon.
The third and last appearance.
AT the which hour they came thither again, & there 〈◊〉 the accustomed manner, were exhorted to recant and revoke their doctrine, and receive the faith. To the which they constantly answered, they would not, but would stick to that faith that they had declared and subscribed unto, for that they did believe y t it was no error which they believed: but that the contrary thereof was very heresy.
When the Bishop saw that neither his fair flatteringes, nor yet his cruel threatenings would prevail, he gave them severally their judgments. And because John. Laurence had been one of their annointed priests, he was by the bishop there (according to their order) solemnly disgraded, the manner whereof you may see in the history of Master Hooper afore passed, pag. 1435.
Their sentence of condemnation, & this degradation once ended, they were committed unto the custody of the Sheriffs of London, who sent thē unto Newgate, where they remained with joy together, until they were carried down into Essex, and there the 28. day of March, the said William Pigot was burned at Brayntree: and Stephen Knight at Mauldon, who at the stake kneeling upon the ground, said this prayer which here followeth.
The Prayer that Stephen Knight said at his death upon his knees, being at the stake, at Mauldon.
O Lord Jesus Christ, for whose love I leave willingly this life, and desire rather the bitter death of his Cross with the loss of all earthly things, then to abide the blasphemy of thy moste holy name, or to obey men in breaking thy holy Commandment: thou seest O Lord, that where I might live in worldly wealth to worship a false God, and honor thine enemy, I chose rather the torment of the body, and the loss of this my life, and have counted all things but vile, dust, and dounge, that I might win thee: which death is dearer unto me, then thousands of gold and silver. Such love, O Lord, hast thou laid up in my breast, that I hunger for thee, as the Deere that is wounded desireth the soil. Send thy holy comforter O Lord, to aid, comfort, and strengthen this weak piece of earth, which is emptye of all strength of it self: Thou rememberest O Lord, that I am but dust, and able to do nothing that is good. Therefore, O Lord, as of thine accustomed goodness and love, thou hast bidden me to this banket, and accounted me worthy to drink of thine own cup amongst thine elect: even so give me strength O Lord against this thine element: which as to my sight is most irksome and terrible: so to my mind it may at thy commandment (as on obedient servant) be sweet and pleasant, that through the strength of thy holy spirit, I may pass through the rage of this fire into thy bosom, according to thy promise: and for this mortal, receive an immortal, and for this corruptible, put on incorruption: Accept this burnt sacrifice and offering, O Lord, not for the sacrifice, but for thy dear sons sake, my savior, for whose testimony I offer this free will offering with all my heart, and with all my soul. O heavenly father forgive me my sins, as I forgive all the world. O sweet son of God my Sauioure, spread thy wings over me. O blessed and holy Ghost, through whose merciful inspiration I am come hither, conduct me into everlasting life. Lord into thy hands I commend my spirit. Amen.
The death and martyrdom of John Laurence Priest.
THe next day being the 29. day of this month, the said John Laurence was brought to Colchester, and there being not able to go, (for that as well his legs were sore worn with heavy irons in the prison, as also his body weakened with evil keeping) was borne to the fire in a chair, and so sitting, was in his constant faith consumed with fire.
At the burning of this Laurence, he sitting in the fire the young children came about the fire, and cried, (as well as young children could speak) saying: Lord strengthen thy servant, and keep thy promise, Lord strengthen thy servant, and keep thy promise:: which thing, as it is rare so it is no small manifestation of the glory of God, which wrought this in the harts of these little ones: nor yet a little commendation to their parents, which from their youth brought them up in the knowledge of God and his truth.
〈1 page duplicate〉The history of Doctor Robert Farrar, Bishop of S. David's in Wales, who most constantly gave his life for the testimony of the truth. March. 30. an. 1555.
THe next day after, which was the xxx. day of the said month of march, followed the worthy & constant martyrdom of the bishop of S. David's in Wales, called Robert Farrar, who was the next bishop in this Catalogue of Christian Martyrs, that suffered after master Hooper. This foresaid Farrar, by the favor and good will of the Lord protector, was first called and promoted to that dignity. This man I may well call twice a martyr, not only for the cruel death of the fire, which he suffered most constantly in the days of Queen Mary, unto the shedding of his blood: but also for diverse other injuries & molestations in king Edward's time, which he no less firmly, then unworthily sustained at the hands of his enemies after the fall of the Duke of Somerset. Of these his vexations and troubles, with the wrangling articles and informations laid against him, to the number of fifty and six, & of the malice conceived against him by certain covetous Canons of the Church of Carmarthen, & what were the proceedings of both partes, as well of the innocent, as of the crafty adversaries, & what were their names in their articles against him, in order here followeth.
The principal articles against Bishop Farrar.
GEorge Constantine, David Walter his servant, Thomas [ 1] Young chanter of the Cathedral Church, who was afterward Archbishop of York, Rowland Merick, doct. of law, who was afterward Bish. of Bangor, Thomas Lee, and Hugh Rawlins. &c.
THrough the procurement and instance of these his adversaries, joining and confederating together, one Hugh Rawlins priest, and Thomas Lee brother in law to the said George Constantine, did exhibit to the kings most honorable counsel certain articles and informations, conceived and devised by the persons before named, to the intent to blemish the bishops credit, and utterly (as they thought and made their boast) to pull him from his bishopric, and to bring him in a premunire. The copy of which articles, we thought here good to express, and so after them to set his answers to the same.
Articles and informations to the kings honorable counsel, put up and exhibited by Hugh Raulins, and Tho. Lee, against the blessed man of God, Mayster Farrar, bishop of saint David's.
Abuse of the authority to him committed.
IN primis when the said bishop first came to his dyocesse, [ 2] he appointed his chauncellour by his letters of commission, omitting the kings majesties style and authority, and grounded his said commission upon foreign usurped laws and authority: by force of which authority his said Chancellor did visit certain deanryes of his said diocese, and monished the Chauntor and chapter of the cathedral Church of S. David's aforesaid, against a certain day and place, for like intent and purpose, contrary to the kings highness laws and statutes, and in derogation of his highness supremacy.
Item, that the said Chauntour and chapter, perceyuing the faults of the said commission, took the same frō the Registre into their custody, refusing to appear by virtue thereof, and by secrete and charitable ways and means did admonish the said Bishop of the unlawfulness and faults of the said commission and of the danger that he had incurred for granting and executing the same: opening also unto him the effect of the statute made in the xxviii. year of our late Sovereign Lord Henry the eight: Which monitions notwithstanding, the said Bishop neglecting the same, and continuing in his malicious doing or inexcusable ignorance, about the xx. day of Auguste in the fourth year of the reign of our Sovereign Lord that now is did confer unto one John Euans the Uicarage of Pembrin, instituting him by authority of the old foreign usurped law, making no mention of the kings highness authority, in contempt and derogation of the same.
Item, whereas the Chancellor and Uicar general [ 3] to the said Bishop, did upon a lawful title, and by the kings hignes supreme authority admit and institute one John Gough into the rectory of Haskard with thappurtenaunces, and gave out in y e kings name under his highness seal ecclesiastical appointed for that office with the (teste) of the said bishop and subscription of the said chauncellour, a mandate to inducte accordingly: by virtue whereof the said John Gough was inducted by the official there into real possession of the same rectory, with the rightes and appurtenaunces to the same belonging: whereupon the register of the said diocese, at the request of the foresaid chauncellour did signify the premisses, with all the circumstances, before diverse persons to the forenamed Bishop, Who notwithstanding, did institute and cause to be inducted one Harry Goddart unto the same personage. making no mention of the kings majesties authority nor supremacy: in contempt and derogation of the same his hignes crown and dignity, and in extolling the foreign usurped aucthoritye, contrary to the form of the statute &c.
Item, the said Bishop immediately after the unlawful institution and induction of Goddart aforesaid, [ 4] molested the said I. Gough lawfully instituted inducted as before, citing him frō place to place, objecting no matter unto him of long season, till at the length he articled. Emong which Articles was contained. Item Interrogatur quo titulo tenet rectoriam de Haskard. So taking upon him the cognition of the title of the hole fruits and patronage, in contempt of the kings highness regal crown and dignity, and in derogation of the laws and statutes of this Realm.
Item, he hath commonly made his collations, and institutions, as he did his first commission in his own [ 5] name and authority, without expressing the kings supremacy.
Item, he hath made under his seal one collation, two institutions, and three mandates, inducte in one [ 6] vocation of one benefice, to three several persons, without order of law, or revocation of any of them, giving to everyone like authority, title and right. Whereby, except good foresight as well of Justices of the peace, as of the friends had not been, there had ensued much inconvenience amongst the partakers of the entitled incumbentes in that behalf.
Item, the said Bishop decreeing Caueates to be made in benefices, thereby knowing the titles litigious, [ 7] instituted, and causeth to be inducted without trial of any title or due order of law.
Item, he directeth his mandates of induction unto private men, and not to Tharchdeacons nor their Officialles: [ 8] contrary to the law and custom used in that behalf. Notwithstanding he hath been counseled to the contrary, of men that be learned.
Item, having no manner of knowledge nor practice in the law, he sitteth every day, in harvest and other times, [ 9] upon causes without assistance of learned in the law, having with him only an unlearned boy, which is no Notary, to his scribe, neither observing the law, nor yet reasonable order. And therefore doth no good, but tryfeleth the time, as may appear by his acts, if he have them to be shown.
Item, he and his officers, by his knowledge, useth to dispense with marriages, to be solemnized without banes, [ 10] contrary to the laws and ordinances in that behalf.
Item, where as one Thomas Pricharde a Chapleine of his, solempnized matrimony in a private house without [ 11] banes, & that betwixt a priest, and a sister of hers, that was appointed to be married with the said priest that day: he also being a parson, and leaving his cure unserved that day being sondaye: notwithstanding, that one of the kings counsel in the marches of Wales: informed the said bishop of the same misdemeanors, requiring due reformation thereof, he hath done nothing therein, but put the same Chapleine in office, and made him his Commissary general since that time, bearing a special favor to the rest of the offenders.
Item, whereas one Meredith ap Thomas, his household servant, was accused of one Sage Hugh, for to [ 12] have been father of her child, the said Bishop without purgation of his servant, caused him to sue the parents of the said Sage of infamy, first in his principal consistory, and from thence before a commissary of his, being his household Chaplain, and at the last took the matter before himself, so railing against all his officers, because they proceeded not after his parciall affection, and against the law, that honest men of Carmarththē, where he then satte upon the cause, judged him to be, or at the least to have been distracte of his wit: and by his partial handling, the cause remaineth unfinished, and the child without father.
Item, whereas one Ienkin Ph. accused William Chābers [ 13] a servant of the Bishops, that found this William in adulterouse manner with his wife, by reason whereof the Bishop expelled the wife out of his house, and the said infamy not purged, the parties have been both again in the Bishops house, and service, since that time, to the evil example of other.
Item, by his unlawful sequestration of the fruits of [ 14] the benefices of Langattocke, and Lamyhangell, by the indiscreet handling of the same, there were raised the number of four hundred people or more, which bickered sundry times together, to the great danger of thinhabitauntes thereabout, had it not been pacified by the discreet means of syr Roger Uaughan Knight.
Item, by his like unlawful collation of the Prebend [ 15] of Lambister, to one Stephen Grene a Chaplayne of his by covenant and promise to maintain the suit, by whose crafty and indiscreet handling of the same, there was raised in the county of Radner the 19. day of August last yast, about three or four hundredth men to like danger, but that the matter was stayed by John Bradshaw, Rice ap Glin, and Stephen ap Rice, Justices of the same county. Who with great danger to them selves and theirs, pacified the matter, committing an hundred of the offenders to ward.
Item, such as he oweth displeasure unto, he citeth from [ 16] place to place, and day today, only for their vexation, laying no matter against them: and being diverse times required the copy of his proceedings against them, to thintent they might answer accordingly, and be at their lawful defense: he denieth to all such persons, the copies of his proceedings.