Acts and Monuments Volume 2 Part 1

A letter of M. Hooper to certain godly professors and lovers of the truth, instructing them howe to behave them selves in that woeful alteration and change of Religion.

THe grace, mercy, and peace of God the father through our Lord Jesus Christ, be w ^t you my dear • brethren, and withal those that unfeignedly love and embrace his holy Gospel. Amen.

It is told me, that the wicked Idol the Mass is stablished again by a law, & passed in the parlamēt house. Learn the truth of it, I pray you, & what penalty is appointed in the Acte, to such as speak against it: also whether there be any compulsion to contstrain men to be at it. The statute thoroughly known, such as be abroad & at liberty, may provide for themselves, & avoid the danger the better. Doubtless there hath not been seen before our time, such a parliament as this is, y ^t as many as were suspected to be favorers of God's word, should be banished out of both houses. But we must give God thanks for that truth he hath opened in the time of his blessed servant king Edward y ^e sixth, and pray unto him that we deny it not, nor dishonor it w ^t Idolatry, but that we may have strength and patience rather to die ten times, then to deny him once. Blessed shall we be, if ever God make us worthy of that honor, to shed our blood for his names sake: And blessed then shall we think y ^e parents which brought us into this world, that we should from this mortality be carried into immortality. If we follow the commandment of S. Paul, that saith: If ye then be risen again with Christ, seek those things which are above, where Christ sitteth at the right hand of God. We shall neither depart from the vain transitory goods of this world, nor from this wretched and mortal life, with so great pains as other do.

Let us pray to our heavenly father, that we may know and love his blessed will, and the glorious joy prepared for us in time to come, and that we may know and hate all things contrary to his blessed will, and also the pain prepared for the wicked in the world to come. Ther is no better way to be used in this troublesome time for your consolation, then many times to have assemblies together of such men and women as be of your religion in Christ, and there to talk and renew among yourselves the truth of your Religion, to see what ye be by the word of God, and to remember what ye were before ye came to the knowledge thereof, to weigh and confer the dreams and false lies of the Preachers that now preach, with the word of God that retaineth all truth, and by such talk and familiar resorting together, ye shall the better find out all their lies, that now go about to deceive you, & also both know and love the truth that God hath opened to us. It is much requisite, that the members of Christ comfort one another, make prayers together, confer one with another, so shall ye be the stronger, and God's spirit shall not be absent frō you, but in the midst of you, to teach you, to comfort you, to make you wise in all godly things, patient in adversity, and strong in persecution.

Ye see how the congregation of the wicked by helping one another, make their wicked religion and them selves strong against God's truth and his people. If ye may have some learned man that can out of the Scriptures, speak unto you of faith and true honoring of God, also that can show you the descent of Christ's Church from the beginning of it until this day, that ye may perceive by the life of youre forefathers these two things: the one, that Christ's word, which said, that all his must suffer persecution and trouble in the world, be true: the other, that none of all his before our time, escaped trouble: then shall ye perceive that it is but a folly for one that professeth Christ truly, to look for the love of the world.

Thus shall ye learn to bear trouble, & to exercise your religion, and feel in deed that Christ's words be true: In the world ye shall suffer persecution. And when ye feel your religion in deed, say, ye be no better then your forefathers, but be glad, that ye may be counted worthy soldiers for this war: and pray to God when ye come together, that he will use and order you and youre doings to these three ends, which ye must take heed of: the first, that ye glorify God: the next, that ye edify the Church and Congregation: the third, that ye profit your own souls.

In all your doings beware ye be not deceived. For although this time be not yet so bloody and tyrannous as the time of our forefathers, that could not bear the name of Christ, without danger of life and goods: yet is our time more perilous both for body and soul. Therefore of us Christ said: Think ye when the son of man cometh, he shall find faith upon the earth? He said not, Think ye he shall find any man or woman Christened, & in name a Christian? but he spake of the faith that saveth the Christian man in Christ: and doubtless the scarcity of Faith is now more (and will, I fear, increase) then it was in the time of the greatest tyrannes that ever were: and no marueil why. Read ye the 6. chap. of s. John's Revelation, and ye shall perceive amongst other things, y ^t at the opening of the fourth Seal, came out a pale horse, and he that sat upon him was called death, and hell followed him. This horse is the time wherein hypocrites and dissemblers entered into the Church under the pretence of true Religion, as Monks, Friers, Nounes, Massing Priests, with such other, that have killed moe souls with heresy and superstition, then all the tyrannes that ever were, killed bodies w ^t fire, sword, or banishment, as it appeareth by his name that sitteth upon y ^e horse, who is called death: for all souls that leave Christ, and trust to these hypocrites, live to the devil in everlasting pain, as is declared by him that followeth the pale horse, which is hell.

These pretensed and pale hypocrites, have stirred the earthquakes, that is to wit, the Princes of the world, against Christ's church, & have also darkened the Sun, and made the Moon bloody, and have caused the Stars to fall from heaven, that is to say, have darkened with mists and daily do darken (as ye hear by their Sermons) the clear sun of God's most pure word: the Moon, which be God's true Preachers, which fetch only light at the Sun of God's word, are turned into blood, prisons, and chains, that their light cannot shine unto the world as they would: whereupon it cometh to pass, that the Stars, that is to say, Christian people fall from heaven, that is to wit, from God's most true word, to hypocrisy, most devilish superstition and Idolatry. Let some learned man show you all the articles of your belief & monuments of Christian faith, from the time of Christ hitherto, and ye shall perceive that there was never mention of such articles as these hypocrites teach. God bless you, and pray for me, as I do for you.

To master Ferrar Bishop of S. Dauies, D. Tailor, M. Bradford, and M. Philpot, prisoners in the kings benche in Southwarke.

THe grace of God be with you. Amen. I am advertised by diverse, as well such as love the truth, as also by such as yet be not come unto it, that ye and I shall be carried shortly to Cambridge, there to dispute in the faith, and for the religion of Christ (which is most true) that we have and do profess. I am (as I doubt not ye be) in Christ ready, not only to go to Cambridge, but also to suffer by God's help, death it self in the maintenance thereof. Weston and his complices have obtained forth the commission already, and speedily (most like) he will put it in execution. Wherefore dear brethren, I do advertise you of the thing before for diverse causes. The one to comfort you in the Lord, that the time draweth nigh and is at hand, that we shall testify before God's enemies, God's truth. The next, that ye should prepare yourselves the better for it. The third, to show you what ways I think were best to use our selves in this matter, and also to hear of everyone of you, your better advise, if mine be not good. Ye know such as shall be Censors and Judges over us, breath and thirst our blood, and whether we by God's help overcome after the word of God, or by force and subtlety of our adversaries be overcome, this will be the conclusion, our adversaries will say, they overcome, and ye perceive howe they report of those great learned men and godly personages at Oxford.

Wherefore I mind never to answer them, except I have books present, because they use not only false allegation of the Doctors, but also a piece of the Doctors against the whole course of the Doctors mind. The next, that we may have sworn Notaries, to take things spoken indifferently: which will be very hard to have, for the adversaries will have the oversight of all things, and then make theirs better then it was, & our worse then it was. Then if we see that two or three, or more will speak together, or with scoffs and taunts illude and mock us: I suppose it were best to appeal, to be heard before the Queen and the whole Counsaile, and that would much set forth the glory of God. For many of them know already the truth, many of them err rather of zeal then malice, and the others that be indurate, should be answered fully to their shame (I doubt not) although to our smart and bloodshedding. For of this I am assured that the Commissioners appointed to hear us and judge us, mean nothing less then to hear the cause indifferently, for they be enemies unto us & unto our cause, and be at a point already to give sentence against us: so that if it were possible with S. Stephen to speak, so that they could not resist us, or to use such silence & patience as Christ did, they will proceed to revenging.

Wherefore my dear brethren, in the mercy of Jesus Christ, I would be glad to know your advise this day or tomorrow, for shortly we shall be gone, and I verily suppose that we shall not company together, but be kept one abroad from another. They will deny our appeal: yet let us challenge the appeal, and take witness thereof of such as be present, and require for indifferency of hearing and judgment to be heard, either before the Queen and the Counsaile, or else before all the Parliament, as they were used in king Edward's days. Further, for my part I will require both books and time to answer. We have been prisoners now three quarters of a year, and have lacked our books, and our memory by close keeping, and ingratitude of their partes, be not as present and quick as theirs be. I trust God will be with us, yea I doubt not but he will, and teache us to do all things in his cause godly and constantly. If our adversaries that shall be our judges, may have their purpose, we shall dispute one day, be condemned the next day, and suffer the third day. And yet is there no law to condemn us (as far as I know) and so one of the Conuocation house said this week to Doct. Weston. To whom Weston made this answer: It forceth not, quoth he, for a law, we have commission to proceed with them: when they be dispatched, let their friends sue the law.

Now, howe soon a man may have such a commission at my Lord Chancelors hand, you know. It is as hard to be obtained, as an indictment for Christ at Caiaphas hand. Besides that, the Bishops having the Queen so upon their sides, may do all things both without the advise, and also the knowledge of the rest of the Lord's of the temporality: who at this present have found out the mark that the Bishops shote at, and doubtless be not pleased with their doings. I pray you help that our brother Sanders and the rest in the Marshalsey may understand these things, and send me your answer betime. Judas non dormit: nec scimus diem neque horam. i. Judas sleepeth not: neither know we the day nor the hour. Dominus Jesus Christus suo sancto numine nos omnes consoletur & adiuuet. Amen. i. The Lord Jesus Christ with his holy spirit comfort and strengthen us all Amen.

An exhortation to patience, sent to his godly wife Anne Hooper: whereby all the true members of Christ may take comfort and courage, to suffer trouble & affliction for the profession of his holy Gospel.

OUr savior Jesus Christ (dearly beloved & my godly wife) in s. Matthews Gospel said to his disciples, that it was necessary sclaunders should come: and that they could not be avoided, he perceived as well by the condition of those that should pearish & be lost forever in the world to come, as also by their affliction that should be saved. For he saw the greatest part of the people would contemn & neglect, whatsoever true doctrine or godly ways should be shown unto them, or else receive it & use it as they thought good to serve their pleasures without any profit to their souls at all, not caring whether they lived as they were commanded by God's word or not: but would think it sufficient to be counted to have the name of a Christian man, with such works and fruits of his profession and Christianity, as his fathers and elders after their custom & manner, esteem and take to be good fruits and faithful works, and will not try them by the word of God at all. These men by the just judgment of God, be delivered unto the craft and subtlety of the devil, that they may be kept by one sclaunderous stumbling block or other, that they never come unto Christ, who came to save those that were lost: as ye may see howe God delivereth wicked men up unto their own lusts, to do one mischief after another careless, until they come into a reprobate mind, that forgetteth it self and cannot know what is expedient to be done, or to be least undone, because they close their eyes, and will not see the light of God's word offered unto them, and being thus blinded, they prefer their own vanities before the truth of God's word. Whereas such corrupt minds be, there is also corrupt election and choice of God's honor: so that the mind of man taketh falsehood for truth, superstition for true religion, death for life, damnation for salvation, hell for heaven, and persecution of Christ's members, for God's service and honor. And as these men willfully and voluntarily reject the word of God: even so God most justly delivereth them into the blindness of mind & hardness of heart, that they cannot understand, nor yet consent to any thing that God would have preached and set forth to his glory, after his own will and word: wherefore they hate it mortally, & of all things most detest God's holy word. And as y ^e devil hath entered into their hearts, that they them selves cannot, nor will not come to Christ to be instructed by his holy word: even so can they not abide any other man to be a Christian man, and to lead his life after the word of God, but hate him, persecute him, rob him, imprisone him, yea and kill him, whether he be man or womā, if God suffer it. And so much are those wicked men blinded, that they pass of no law, whether it be God's or man's, but persecute such as never offended, yea, do evil to those that daily have prayed for them, and wish them God's grace.

In their Pharaonical and blind fury they have no respect to nature. For the brother persecuteth the brother, the father the son: and most dear friends, in devilish slander and offense are become most mortal enemies. And no marvel, for when they have chosen sundry masters, the one the devil, the other God, the one shall agree with the other, as God and the devil agree between them selves. For this cause, that the more parte of the world doth choose to serve the devil under cloaked hypocrisy of God's title, Christ said: It is expedient and necessary that sclanders should come, and many means be devised to keep the little babes of Christ from the heavenly father. But Christ saith: Woe be unto him by whom the offense cometh: Yet is there no remedy, man being of such corruption and hatred towards God, but that the evil shall be deceived, & persecute the good: and the good shall understand the truth, and suffer persecution for it until the worlds ende. For as he that was borne after the flesh, persecuted in times past, him that was born after the spirit: even so is it now. Therefore, for so much as we live in this life amongst so many great pearils and dangers, we must be well assured by gods word how to bear them, and how patiently to take them, as they be sent to us frō God. We must also assure our selves that there is no other remedy for Christians in the time of trouble, then Christ himself hath appointed us. In S. Luke he giveth us this commandment: Ye shall possess your lives in patience, saith he. In the which words, he giveth us both commandment what to do, and also great comfort and consolation in all troubles. He showeth also what is to be done, and what is to be hoped for in troubles: and when troubles happen, he biddeth us be patient, and in no case violently nor seditiously to resist our persecutors, because God hath such care and charge of us, that he will keep in the mids of all troubles the very hears of our head, so that one of them shall not fall away without the will and pleasure of our heavenly father. Whether the hair therefore tarie in the head, or fall from the head, it is the will of the father. And seeing he hath such care for the hairs of our head, howe much more doeth he care for our life it self? Wherefore let God's adversaries do what they lust, whether they take life or take it not, they can do us no hurt: for their cruelty hath no further power then God permitteth them: and that which cometh unto us by the will of our heavenly father, can be no harm, no loss, neither destruction unto us, but rather gain, wealth, and felicity. For all troubles and adversity that chance to such as be of God, by the will of the heavenly father, can be none other but gain and advantage.

That the spirit of man may feel these consolations, the giver of them the heavenly father must be prayed unto for the merits of Christ's passion: for it is not the nature of man that can be contented, until it be regenerated and possessed with God's spirit, to bear patiently the troubles of the mind or of the body. When the mind and heart of a man seeth of every side sorrow and heaviness, & the worldly eye beholdeth nothing but such things as be troublous & wholly bent to rob the poor of that he hath, and also to take from him his life: except the man weighe these brittle and uncertain treasures that be taken from him, with the riches of the life to come, and this life of the body with the life in Christ's precious blood, and so for the love and certainty of the heavenly joys contemn all things present, doubtless he shall never be able to bear the loss of goods, life, or any other things of this world.

Therefore S. Paul giveth a very godly and necessary lesson to all men in this short and transitory life, and therein showeth howe a man may best bear the iniquity and troubles of this world: If ye be risen again with Christ (saith he) seek the things which are above, where Christ sitteth at the right hand of God the father. Wherefore the Christian man's faith must be always upon the resurrection of Christ, when he is in trouble, and in that glorious resurrection he shall not only see continual and perpetual joy and consolation: but also the victory and triumph of all persecution, trouble, sin, death, hell, the devil, and all other tyrants and persecutors of Christ and of Christ's people, the tears and weepings of the faithful dried up, their wounds healed, their bodies made immortal in joy, their souls forever praising the Lord, and conjunction and society everlasting, with the blessed company of God's electes in perpetual joy. But the words of S. Paul in that place, if they be not marked, shall do little profit to the reader or hearer, and give him no patience at all in this impacient and cruel world.

In this first part S. Paul commandeth us, to think or set our affections on things that are above. When he biddeth us seek the things that are above, he requireth that our minds never cease from prayer and study in God's word, until we see, know, and understand the vanities of this world, the shortness and misery of this life, and the treasures of the world to come, the immortality thereof, and the joys of that life, and so never cease seeking, until such time as we know certainly, and be persuaded what a blessed man he is, that seeketh the one and finedeth it, and careth not for the other though he loose it: and in seekynge to have right judgment between the life present and the life to come, we shall find howe little the pains, imprysonment, sclaunders, lies, and death it self is in this world, in respect of the pains everlasting, the prisonne infernal, and dungeon of hell, the sentence of God's just judgment, and everlasting death.

When a man hath by seeking the word of God, found out what the things above be: then must he (as S. Paul saith) set his affections upon them. And this commandment is more hard then the other. For man's knowledge many times seeth the best, and knoweth that there is a life to come, better then this life present, as you may see howe daily men and women can praise and commend, yea, and wish for heaven, and to be at rest there? yet they set not their affection upon it, they do more affect and love in deed a trifle of nothing in this world that pleaseth their affection, then the treasure of all treasures in heaven, which their own judgment saith is better then all worldly things. Wherefore we must set our affections upon the things that be above: that is to say, when anything worse then heaven upon the earth, offereth it self to be ours, if we will give our good willes to it, and love it in our hearts, then ought we to see by the judgment of God's word, whether we may have the world without offense of God, and such things as be for this worldly life, without his displeasure. If we cannot, S. Paul's commandment must take place: Set your affections on things that are above. If the riches of this world may not be gotten nor kept by God's law, neither our lives be continued without the denial of his honor, we must set our affection upon the richesse and life that is above, and not upon things that be on the earth. Therefore this second commandment of S. Paul requireth, that as our minds judge heavenly things to be better then things upon the earth, and the life to come better then the life present: so we should choose them before other, & prefer them, and have such affection to the best, that in no case we set the worst before it, as the most part of the world doth and hath done, for they choose the best and approve it, and yet follow the worst.

But these things (my godly wife) require rather cogitation, meditation, and prayer, then words or talk. They be easy to be spoken of, but not so easy to be used and practiced. Wherefore, seeing they be God's gifts, and none of ours, to have as our own when we would, we must seek them at our heavenly fathers hand, who seeth and is privy how poor and wretched we be, and how naked, how spoiled, and destitute of all his blessed gifts we be by reason of sin. He did command therefore his Disciples, when he shown them that they should take patiently the state of this present life full of troubles and persecution, to pray that they might well escape those troubles that were to come, and be able to stand before the son of man. When ye find yourself too much oppressed (as every man shall be sometime with the fear of God's judgment) use the 77. Psalm, that beginneth: I will cry unto God with my voice, and he shall hearken unto me. In which Psalm is both godly doctrine and great consolation unto the man or woman that is in anguish of mind.

Use also in such trouble the 88. Psalm, wherein is contained the prayer of a man, that was brought into extreme anguish & misery, and being vexed with adversaries & persecutions, saw nothing but death & hell. And although he fealt in him self, that he had not only man, but also God angry towards him: yet he by prayer humbly resorted unto God, as the only port of consolation, and in the midst of his desperate state of trouble, put the hope of his salvation in him, whom he fealt his enemy. Howbeit no man of him self can do this, but the spirit of God that stryketh the man's heart with fear, prayeth for the man stricken and feared with unspeakable groanings. And when you feel yourself, or know any other oppressed after such sort, be glad: for after that God hath made you to know what you be of yourself, he will doubtless show you comfort, and declare unto you what you be in Christ his only son: and use prayer often, for that is the means whereby God will be sought unto for his gifts. These Psalms be for the purpose, when the mind can take no understanding, nor the heart any joy of gods promises: and therefore were these Psalms also made .6.22.30.31.38.69. from the which you shall learn buthe patience and consolation. Remember, that although your life (as all Christian men's be) be hid and appeareth not what it is, yet it is safe (as S. Paul saith) with God in Christ: and when Christ shall appear, then shall our lives be made open with him in glory. But in the mean time with seeking and setting our affections upon the things that be above, we must patiently suffer whatsoever God shall send unto us in this mortal life. Notwithstanding it might fortune some would say. Who is so perfect, that can let all things pass as they come, & have no care of thē: suffer all things, and feel nothing: be attempted of the Devil, the world, and the flesh, and be not troubled? Verily no man living. But this I say, that in the strength of Jesus Christ things that come, may pass with care, for we be worldly, and yet are we not carried with them from Christ, for we be in him godly. We may suffer things and fele them as mortal men, yet bear them and overcome them as Christian men. We may be attempted of the devil, the flesh, and the world: but yet although those things pinche, they do not pierce, and although they work sin in us, yet in Christ no damnation to those that be grafted in him. Hereof may the Christian man learn both consolation & patience. Consolation, in that he is compelled both in his body & goods to feel pain and loss, and in the soul heaviness and anguish of mind: howebeit none of them both shall separate him from the love that God beareth him in Christ. He may learn patience, for as much as his enemies both of the body and soul, and the pains also they vex us withal for the time, if they tarie with us as long as we live, yet when death cometh, they shall avoid, and give place to such joys as be prepared for us in Christ: for no pains of the world be perpetual, and whether they shall afflicte us for all the time of our mortal life, we know not, for they be the servants of God to go and to come, as he commandeth them. But we must take heed we meddle not forceablye nor seditiously, to put away the persecution appointed unto us by God, but remember Christ's saying: Possess you your lives by your patience. And in this commandment God requireth in every man and woman this patient obedience. He saith not, it is sufficient that other holy Patriarchs, Prophets, Apostles, Evangelists, and Martyrs continued their lives in patience, and patient suffering the troubles of this world: but Christ saith to everyone of his people: By your own patience ye shall continue your life: not that man hath patience of him self, but that he must have it for him self of God, the only giver of it, if he purpose to be a godly man. Now therefore, as our profession and religion requireth patience outwardly without resistance and force: so requireth it patience of the mind, and not to be angry with God, although he use us that be as his own creatures, as him listeth.

We may not also murmur against God, but say always his judgments be right & just, and rejoice that it pleaseth him by troubles to use us, as he used heretofore such as he most loved in this world, and have a singular care to this commandment: Gaudete, & exultate, Be glad & rejoice, for he showeth great cause why: Your reward (saith he) is great in heaven. These promises of him that is y ^e truth it self, shall by God's grace) work both consolation and patience in the afflicted Christian person. And when our savior Christ hath willed men in trouble to be content and patient, because God in the ende of trouble in Christ hath ordained eternal consolation: he useth also to take from us all shame and rebuke, as though it were not an honor to suffer for christ, because y ^e wicked world doth curse & abhor such poor troubled Christians. Wherefore Christ placeth all his honourably, and saith: Even so persecuted they the Prophets that were before you. We may also see with whom the afflicted for Christ's sake, be esteemed by S. Paul to the Hebrews, where as the number of the blessed and glorious company of Saints appear now to our faith in heaven in joy: yet in the letter, for the time of this life, in such pains and contempt, as was never more. Let us therefore consider both them and all other things of the world sithens the fall of man, and we shall perceive nothing to come to perfection, but with such confusion and disorder to the eye of y ^e world, as though things wer rather lost forever, then like to come to any perfection at all. For of godly men, whoever came to heaven (no not Christ him self) until such time as the world had thought verily y ^t both he & all his had ben clean destroyed and cast away? as the wise man saith of the wicked people: We thought them to be foles, but they be in peace.

We may learn by things that nourish and maintain us, both meat and drink, to what lothsomnes and (in manner) abhorring they come unto, before they work their perfection in us. From life they be brought to the fire, and clean altered from that they were when they were alive: from the fire to the trencher and knife, and all to hacked: from the trencher to the mouth, and as small ground as the teethe can grind them: and from the mouth into the stomach, and there so boiled and digested before they nourish, that who soever saw the same, would loath and abhor his own nourishment, before it come to his perfection.

Is it then any marvel if such Christians as GOD delighteth in, be so mangled and defaced in this world, which is the kitchen and mill to boil and grind the flesh of God's people in, till they achieve their perfection in the world to come? And as a man looketh for the nutriment of his meat when it is full digested, and not before: so must he look for his salvation when he hath passed this troublous world, and not before. Rawe flesh is not meat wholesome for man: and unmortified men and women, be not creatures meet for God. Therefore Christ saith, that his people must be broken, and all too torn in the mill of this world, and so shall they be moste fine meal unto the heavenly father. And it shall be a Christian man's parte, and the duty of a mind repleanished with the spirit of God, to mark the order of God in all his things, howe he dealeth with them, and howe they suffer and be content to let God do his will upon them, as S. Paul saith: They wait until the number of the electes be fulfilled, and never be at rest, but look for the time when God's people shall appear in glory.

We must therefore patiently suffer, and willingly attend upon God's doings, although they seem clean contrary after our judgment, to our wealth and salvation: as Abraham did, when he was bid to offer his son Isaac, in whom God promised the blessing and multiplying of his seed. Joseph at the last came to that which God promised him, although in the mean time, after the judgment of the world, he was never like to be (as God said he should be) Lord over his brethren. When Christ would make the blind man to see, he put clay upon his eyes, which after the judgment of man, was means rather to make him double blind, then to give him his sight: but he obeyed, and knew that God could work his desire, what means soever he used contrary to man's reason: and as touching this world, he useth all his after the same sort. If any smart, his people be the first: if any suffer shame, they begin: if any be subject to slander, it is those that he loveth: so that he showeth no face or favor, nor love almost in this world outwardly to them, but laith clay upon their sore eyes, that be sorrowful: yet the patient man seeth (as S. Paul saith) life hid under these miseries and adversities, and sight under soul clay, and in the mean time he hath the testimony of a good conscience, and believeth God's promises to be his consolation in the world to come, which is more woorthe unto him, then all the world is worth besides: and blessed is that man in whom God's spirit beareth record that he is the son of God, whatsoever troubles he suffer in this troublesome world.

And to judge things indifferently (my godly wife) the troubles be not yet generally, as they were in our good fathers time, soon after the death and resurrection of our Savior Christ Jesus, whereof he spake in S. Matthew. Of the which place you and I have taken many times great consolation, and especially of the latter parte of the Chapter, wherein is contained the last day and ende of all troubles (I doubt not) both for you and me, and for such as love the coming of our savior Christ to judgment. Remember therefore that place, and mark it again, and ye shall in this time see great consolation, and also learn much patience. Was there ever such troubles, as Christ threatened upon Jerusalem? was there sithens the beginning of the world, such affliction? who was then best at ease? The Apostles that suffered in body persecution, and gathered of it ease and quietness in the promises of God. And no marvel, for Christ saith: Lifte up your heads, for your redemption is at hand, that is to say, your eternal rest approacheth and draweth near. The world is stark blind, and more foolish then foolishness it self, and so be the people of the world. For when God saith, trouble shall come, they will have ease. And when God saith, be merrye and rejoice in trouble, we lament and mourn, as thought we were castaways. But this our flesh (which is never merry with virtue, nor sorry with vice, never laugheth with grace, nor ever weepeth with sin (holdeth fast with the world, and letteth God slip. But (my dearly beloved wife) you know howe to perceive and to beware of the vanity and crafts of the devil well enough in Christ. And that ye may the better have patience in the spirit of God, read again the 24. chap. of S. Matthew, and mark what difference is between the destruction of Jerusalem, and the destruction of the whole world, and you shall see, that then here were left alive many offenders to repent: but at the latter day there shall be absolute judgment and sentence (never to be revoked) of eternal life and eternal death upon all mē, and yet towards the end of the world, we have nothing so much extremity, as they had then, but even as we be able to bear. So doth the merciful father lay upon us now imprisonment (and I suppose for my part, shortly death,) now spoil of goods, loss of friends, and the greatest loss of all, the knowledge of God's word. God's will be done. I wish in Christ Jesus our only mediator and Savior, your constancy and consolation, that you may live forever and ever, whereof in Christ I doubt not: to whom for his blessed and most painful passion I commit you. Amen. 13. October. 1553.

*To a certain godly woman, instructing her how she should behave her self in the time of her wydowhoode.

THe grace of God, and the comfort of his holy spirit, be with you and all them that unfeignedly love his holy Gospel. Amen.

I thank you (dear sister) for your most loving remembrance, and although I cannot recompense the same, yet do I wish with all my heart, that God would do it, requiring you not to forget your duty towards God in these perilous days, in the which the Lord will try us. I trust you do increase by reading of y ^e scriptures, the knowledge you have of God, and that you diligently apply yourself to follow the same: for the knowledge helpeth not, except the life be according thereunto. Further, I do heartily pray you, to consider the state of your wydowhoode, and if God shall put in your mind to change it, remember the saying of Saint Paul 1. Corinth. 7. It is lawful for the wydow or maiden to marry to whom they list, so it be in the Lord: that is to say, to such a one as is of Christ's Religion. Dearely beloved in Christ, remember these words, for you shall find thereby great joy and comfort, if you change your state. Whereof I will when I have better leisure (as now I have none at all) further advertise you. In the mean time, I commend you to God, and the guiding of his good spirit, who stablish and confirm you in all well doing, and keep you blameless to the day of the Lord. watch and pray, for this day is at hand.

To all my dear brethren, my relieuers and helpers in the City of London.

THe grace of God be with you. Amen. I have received frō you (dearly beloved in our Savior Jesus Christ) by the hands of my servant William Downton, your liberality, for the which I do most heartily thank you, and I praise God highly in you for you, who hath moved your hearts to show this kindness towards me, praying him to preserve you from all famine, scarcity, and lack of the truth of his word, which is the lively food of youre souls, as you preserve my body from hunger & other necessities, which should happen unto me, were it not cared for by y ^e benevolence and charity of godly people. Such as have taken all worldly goods and lands from me, & spoiled me of all that I had, have imprisoned my body and appointed no one half penny to feed or relieve me withal: but I do forgive them, and pray for them daily in my poor prayer unto God, and from my heart I wish their salvation, and quietly & patiently bear their injuries, wishing no farther extremity to be used towards us. Yet if it seem contrary best unto our heavenly father, I have made my reckoning, & fully resolved myself to suffer the uttermost that they are able to do against me, yea death it self, by the aide of Christ Jesus, who died the most vile death of y ^e cross for us wretches & miserable sinners. But of this I am assured, y ^t the wicked world w ^t all his force & power, shall not touch one of y ^e hears of your heads without leave & license of our heavenly father, whose will be done in all things. If he will life, life be it: if he will death, death be it. Only we pray, that our willes may be subject unto his will, & then although both we & all the world see none other thing but death, yet if he think life best, we shall not die, no, although the sword be drawn out over our heads: as Abraham thought to kill his son Isaac, yet when God perceived that Abraham had surrendered his will to God's will, and was content to kill his son, God then saved his son.

Dearely beloved, if we be contented to obey God's will, and for his commandments sake, to surrender our goods and our selves to be at his pleasure, it maketh no matter whether we keep goods and life, or lose them. Nothyng can hurt us that is taken from us for God's cause, nor nothing can at length do • s good, that is preserved contrary unto God's commandment. Let us wholly suffer God to use us and ours after his holy wisdom, and beware we neither use nor govern our selves contrary to his will by our own wisdom, for if we do, our wisdom will at length prove foolishness. It is kept to no good purpose y ^t we keep contrary unto his commandments. It can by no means be taken from us that he would should tarry w ^t us. He is no good Christian that ruleth himself & his, as worldly means serveth: for he y ^t so doth shall have as many changes as chāceth in the world. To day with y ^e world he shall like and praise the truth of God, tomorrow as the world will, so will he like and praise the falsehood of man: today with Christ, and tomorrow with Antichrist. Wherefore dear brethren, as touching your behavior towards God, use both your inward spirits and your outward bodies, your inward and your outward man (I say) not after the means of men, but after y ^e infallible word of god.

Refraine from evil in both, and glorify your heavenly father in both. For if ye think ye can inwardly in the heart serve him, and yet outwardly serve with the world in external service, y ^e thing that is not God, ye deceive yourselves, for both the body and the soul must together concur in the honor of God, as S. Paul plainly teacheth. 1. Cor. 6. For if an honest wife be bound to give both heart and body to faith and service in marriage, and if an honest wives faith in the heart cannot stand with an whorishe or defiled body outwardly: much less can the true faith of a Christian in the true service of Christianity, stand with the bodily service of external Idolatry: for the mistery of marriage is not so honorable between man and wife, as it is between Christ & every Christian man, as S. Paul saith.

Therefore dear brethren, pray to the heavenly father, that as he spared not the soul nor the body of his dearly beloved son, but applied both of them with extreme pain, to work our salvation both of body and soul: so he will give us all grace to apply our bodies and souls to be servants unto him: for doubtless he requireth as well the one as the other, and cannot be miscontented with the one and well pleased with the other. Either he hateth both, or loveth both: he divideth not his love to one and his hatred to the other. Let not us therefore good brethren, devide our selves, and say our souls serve him whatsoever our bodoyes do the contrary, for civil order and policy.

But (alas) I know by myself, what troubleth you, that is, the great danger of the world, that will revenge (ye think) your service to God, with sword and fire, with loss of goods and lands. But (dear brethren,) way of the other side, that your enemies, and God's enemies, shall not do so much as they would, but as much as God shall suffer them, who can trap them in their own counsels, and destroy them in the midst of their furies. Remember ye be the workmen of the Lord, and called into his Vineyard, there to labor till evening tide, that ye may receive your penny, which is more worth then all the kings of the earth. But he that calleth us into his vineyard, hath not told us how sore and how fervently the sun shall trouble us in our labor: But hath bid us labor and committee the bitterness thereof unto him: who can and will so moderate all afflictions, that no man shall have more laid upon him, then in Christ he shall be able to bear: Unto whose merciful tuition and defense I commend both your souls and bodies.

To a Merchant of London, by whose means he had received much comfort in his great necessity in the Fleet.

GRace, mercy, and peace in Christ Jesus our Lord. I thank God and you for the great help and consolation I have received in the time of adversity by your charitable means but most rejoice that you be not altered from truth, although falsehood cruelly seeketh to distayne her. Judge not (my brother) truth by outward appearaunee, for truth now worse appeareth and more vilely is rejected then falsehood. Leave the outward show, and see by the word of God what truth is, and accept truth, and dislike her not though man call her falsehood. As it is now, so hath it been heretofore, the truth rejected and falsehood received. Such as have professed truth, for truth have smarted, and the friends of falsehood laughed them to scorn. The trial of both hath been by contrary success: the one having the commendation of truth by man, but the condemnation of falsehood by God, flourishing for a time with endless destruction, the other afflicted a little season, but ending with immortal joys. Wherefore dear brother ask and demand of your book, the Testament of Jesus Christ in these woeful and wretched days, what you should think, and what you should stay upon for a certain truth, and whatsoever you hear taught try it by your book, whether it be true or false. The days be dangerous and full of peril, not only for the world and worldly things, but for heaven and heavenly things. It is a trouble to lose the treasures of this life, but yet a very pain if they be kept with the offense of God. Cry, call, pray, and in Christ daily require help, succor, mercy, wisdom, grace, and defense, that the wickedness of this world prevail not against us. We began well, God preserve us until the end. I would write more often unto you, but I do perceive you be at so much charges with me, that I fear you would think when I write I crave. Send me nothing till I send to you for it, and so tell the good men your partners, and when I need, I will be bold of you.

To Maistres Wilkinson, a woman hearty in God's cause, and comfortable to his afflicted members.

THe grace of God, and the comfort of his holy spirit be with you, Amen.

I am very glad to hear of your health, and do thank you for your loving tokens. But I am a great deal more glad to hear how Christianly you avoid Idolatry, & prepare yourself to suffer y ^e extremity of the world, rather thē to endaunger yourself to God. You do as you ought to do in this behalf, and in suffering of trāsitory pains, you shall avoid permanent torments in the world to come. Use your life, and keep it with as much quietness as you can, so that you offend not God. The ease that cometh with his displeasure, turneth at length to unspeakable pains, and the gains of the world, with the loss of his favor, is beggary and wretchedness. Reason is to be amended in this cause of Religion: For it will choose and follow an error with the multitude if it may be allowed, rather then turn to faith and follow the truth with the people of God. Moses found the same fault in himself, and did amende it, choosing rather to be afflicted with the people of God, then to use the liberty of the kings daughter, that accounted him as her son. Pray for contentation and peace of the spirit, and rejoice in such troubles as shall happen unto you for the truths sake, for in that part Christ saith you be happy. Pray also for me I pray you, that I may do in all things the will of our heavenly father: to whose tuition and defense I commend you.

*To my deer friends in God Mayster John Hall and his wife.

THe grace of God be with you, Amen. I thank you for your loving and gentle friendship at all times, praying God to show unto you such favor, that whatsoever trouble and adversity happen, y • go not back from him. These days be dangerous and full of peril, but yet let us comfort our selves in calling to remembrance the days of our forefathers, upon whom the Lord sent such troubles, that many hundreds, yea many thousands died for the testimony of Jesus Christ, both men and women, suffering with patience and constancy as much cruelty as Tyrants could devise, and so departed out of this miserable world, to the bliss everlasting, where as now they remain forever, looking always for the end of this sinful world, when they shall receive their bodies again in immortality, and see the number of the elects associated with them in full and consummate joys. And as virtuous men suffering Martyrdom, and tarrying a little while in this world with pains, by and by rested in joys everlasting, and as their pains ended their sorrows and began ease, so did their constancy and steadfastness animate and confirm all good people in the truth, and gave them encouragement and lust to suffer the like, rather then to fall with the world to consent unto wickedness and Idolatry. Wherefore my dear friends, seeing God of his part, hath illuminated you with the same gift and knowledge of true faith, wherein the Apostles, the Evangelists, and all Martyrs suffered most cruel death, thank him for his grace in knowledge, and pray unto him for strength and perseverance, that through your own fault, you be not ashamed nor afeard to confess it. Ye be in the truth, and the gates of hell shall never prevail against it, nor Antichrist with all his imps prove it to be false. They may kill and persecute, but never overcome. Be of good comfort, and fear more God then man. This life is short and miserable: happy be they that can spend it to the glory of God. Pray for me as I do for you, and commend me to all good men and women.

To my dearly beloved sister in the Lord Maistres Anne Warcop.

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 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.

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,