Thomas Cranmer Archbishop of Caun­terbury to Quene Mary.

MOst lamentably mour­ning & moning himself vnto your highnes Thomas Crā mer, although vnworthy ei­ther to write or speake vnto your highnes, yet hauing no persō that I know, to be me­diatour for me, and knowing your pitifull eares ready to heare al pitiful complaintes, and seing so many before to haue felte your aboundaunt clemency in like case: He desired to be relea­sed of his offence for consentyng vnto kyng Edwardes wyll and so he was, but after was accused of heresy, which he best liked for then he knewe hys cause was christes. am now constrained most lamentably and with most penitent and sorowfull heart, to aske mercy and pardon for my haynous folly and offence, in consenting and folowyng the Testamēt and last will of our late soueraigne Lord king Edward the syxt your graces brother, which will god knoweth, God he knoweth I neuer liked, nor neuer any thing greued me so much that your graces brother did, and if by any meanes it had bene in me to haue letted the makyng of that will, I would haue done it, and what I said therin, as well to his counsell, as to himselfe, diuers of your Maiesties counsell can report, but none so wel as the Marques of Northhāp­ton, [Page 2] and the Lord Darcy then Lord Chamberlayne to the kynges Maiesty, which two were present at the communi­cation betwene the Kynges Maiestye and me. I desired to talke with the kings maiesty alone, but I could not be suf­fered, and so I fayled of my purpose, for yf I might haue commoned with the king alone, & at good leasure, my trust was that I shuld haue altered hym from that purpose, but they being present, my labour was in vayne. Then when I could not disswade him from the said wyll, and both he and his priuy counsell also enformed me that the Iudges & his learned counsell sayde, that the acte of entayling the crowne made by his Father, coulde not be preiudiciall to him, but that he being in possessiō of the crowne, might make his wil therof, this semed very straung vnto me, but being the sen­tence of the Iudges and other his learned counsell in the lawes of this realme (as both he and his Counsel informed me) me thoughte it became not me beyng vnlearned in the law, to stād against my prince therin, & so at lēgth I was required by the kinges maiesty him self to set to my hād to his wil, saying y ^t he trusted y ^t I alone would not be more repugnāt to his wil, thā the rest of the coūsel were (which words surely greued my harte very sore) and so I graunted him to subscribe his will, and to follow the same, whiche when I had set my hande vnto, I did it vnfainedly and withoute dissimulation. For the which I submit my selfe most hum­bly vnto your maiesty, acknowledging mine offence wyth most greuous and sorowfull hart, and beseching your mer­cy and pardon, which my hart geueth me, shall not be deni­ed vnto me, being graūted before to so many which trauai­led not so much to disswade both the King and his counsell as I did. And where as it is contayned in two acts of par­liament (as I vnderstand,) that I wyth the Duke of Nor­thumberland should deuise and compasse the depriuation of your Maiesty from your royal crowne, surely it is vntrue, for the Duke neuer opened his mouth to me, to moue me anye suche matter, nor I hym, nor his heart was not suche towardes me, seekyng long tyme my destruction, that he woulde eyther truste me in suche a matter, or thinke that I would bee perswaded by him. It was other of the Counsel that moued me, and the Kynge hymselfe, the Duke of Northumberlād not beyng present. Neither before, neyther af­ter, [Page 3] had I euer any priuy communication wyth the duke of that matter, sauyng that openly at the coūsel table the duke said vnto me, that it became not me to say to the king as I dyd, when I went about to disswade hym frō the sayd will.

Nowe, as concernyng the estate of religion as it is v­sed in thys Realme of England at this presente, if it please youre highnesse to licence me, I woulde gladly write my minde vnto your maiestye. I will neuer, God willyng, be author of sedition, to moue subiectes from the obedience of their heades and rulers, whiche is an offence moste dete­stable. If I haue vttered my mind to your Maiestye, beyng a Christian Queene and Gouernour of this realme (of whom I am most assuredly perswaded that your gratious intent is, aboue al other thinges to prefer gods true word, his honour and glory) if I haue vttered I say, my mynd vnto your Maiestye, then I shall thynke my selfe discharged, for it lyeth not in me, but in your grace onelye, to see the re­formation of thynges that be amysse. To priuate subiectes it appertaineth not to reforme thinges, but quietly to suffer that they cannot amēd: yet neuerthelesse to shew your ma­iesty my mind in thinges appertaining vnto god, me think it my duety, knowyng that I do, and considering the place which in tymes past I haue occupied: yet will I not pre­sume therunto wythout your graces pleasure first known, & your licēce obtayned, wherof I most humbly prostrate to the ground do beseche your Maiestye, and I shall not cease daily to pray to almighty God for the good preseruation of your maiesty from all enemies bodily and ghostly, and for the encrease of all goodnes heauenly and earthly, duryng my life, as I do and will do, whatsoeuer come of me.

¶ An other letter to Quene Mary.

IT may please your Maiesty to pardon my presūp­tion, that I dare be so bold to wryte to your high­nes, but very necessity constraineth me, that your maiesty may know my mind rather by mine owne writing, than by other mēs reportes. So it is that vpō Sa­turday being the .7. day of this moneth, I was cited to ap­peare at Rome, the .lxxx. day after, there to make answer to such matters as shoulde be obiected against me, vppon the behalfe of the Kyng and youre moste excellente Maiestye: [Page 4] whiche matters the Thursday followyng were obiected a­gainst me by Doctor Martin and doctour Story your ma­iesties Proctours, before the byshop of Gloucester sittyng in iudgemēnt by commission from Rome. But alas, it can not but greue y ^e hart of any natural subiect, to be accused of the kyng and Queene of hys owne Realme, The kinge and Quene make them selues no better than subiectes in complaning of their own subiecte to an outward iudge, as though thei had no po­wer to pu­nishe hym. and specially before an outward iudge, or by auctority commyng from a­ny person out of thys Realme, where the king and Quene, as if they were subiects within their owne Realme, shal cō ­playne and require iustice at a straungers handes agaynst theyr owne subiecte, beyng already condemned to death by theyr owne lawes: as though the kyng and Queene could not do or haue iustice within theyr owne Realme, againste theyr owne subiectes, but they must seke it at a straungers hands in a straunge lād, the like wherof (I thinke) was ne­uer sene. I would haue wished to haue had som meaner ad­uersaries, and I thynke that death shal not greue me much more, than to haue my most dread and most gratious soue­raigne Lord and lady (to whom vnder god I do owe all o­bedience) to be myne accusers in iudgement wythin theyr owne realme before anye straunger and outwarde power. But forasmuch as in the tyme of the prynce of most famous memory King Henry the .8 your graces father, The first cause why he woulde not make answer to the Popes cōmissarye, is to auoyd periurye. The secōd cause is, for y ^t the popes laws ar cō trari to the crown and lawes of Englande. I was sworn neuer to consent, that the byshop of Rome shoulde haue or exercise any autoritie or iurisdiction in this realme of Eng­land, therfore least I should allowe his authority contrary to myne othe, I refused to make aunswer to the byshop of Gloucester sytting here in iudgement by the Popes autho­rity, leaste I should runne into periury.

An other cause why I refused the Popes auctority is this, that hys auctority as he claymeth it, repugneth to the crowne imperial of this realme & to the lawes of the same, whych euery true subiect is boūd to defēd. Fyrst for that the Pope sayeth, that all manner of power, aswel temporal as spyrytual, is geuen fyrst to him of God, and that the tempo­ral power he geueth vnto emperours & kinges to vse it vn­der hym, but so as it be alwayes at hys cōmaundement and becke. But contrary to thys clayme, the emperial crowne & iurisdiction temporall of thys realme, is taken immediatly from God to be vsed vnder hym only, and is subiecte vnto [Page 5] none but to God alone.

Moreouer themperial lawes & customes of this realme the king in his Coronatiō, The oth of the king & Iustices, & the duty of subiectes. & al Iustices whē they receaue theyr offices, be sworne, and all the whole realme is bound to defend and maintayn. But contrary hereunto the Pope by his authority maketh voyde and commaundeth to blot out of our bokes, all lawes and customes beyng repugnāt to hys lawes, and declareth accursed all rulers and gouer­nours, all the makers, wryters, and executors of such lawes or customes, as it appeareth by many of the Popes lawes, wherof one or two I shall rehearse. In the decrees, distin .x. is written thus: Cōstitutione contra canones & decreta praesu­lū Romanorum vel bonos mores nullius sunt momenti. That is, The constitutions or statutes enacted against the Canons and decrees of the bishops of Rome or their good customes are of none effect. Also, Extra de sententia excommunicationis, nouerit. Excommunicamus omnes haereticos vtrius (que) sexus quocū ­que nomine censeantur, & fautores, & receptatores, & defenso­res eorum: nec non & qui de caetero seruari fecerint statuta edita & consuetudines, contra ecclesiae libertatem, nisi ea de capitulari­bus suis intra duos menses post huiusmodi publicationem senten­tiae fecerint amoueri. Item excommunicamus statutarios, & scrip­tores statutorum ipsorum, nec non potestates, consules, rectores, & consiliarios locorum, vbi de caetero huiusmodi statuta & consue­tudines editae fuerint vel seruatae, nec non & illos qui secundū ea praesumpserint iudicare, vel in publicam formā scribere iudicata. That is to say we excōmunicate al heretikes of both sexes, what name soeuer they be called by, and their fauourers & receptours and defendours, and also them that shall hereaf­ter cause to be obserued, statutes and customes made against the liberty of the church, except thei cause the same to be put out of their bokes or records within two monethes after y ^e publication of thys sentēce. Also we excommunicate the sta­tute makers and writers of those statutes, & also the pote­states consuls, gouernours & counsailours of places where suche statutes and customes shall bee made or kepte, and also those that shall presume to geue iudgement according to them or put in to publyke forme of writing the matters so iudged. Now by these lawes, if the bishop of Romes au­thority [Page 6] which he claimeth by God, be lawfull, al your gra­ces lawes and customes of your Realme, being contrarye to the popes lawes be naught, and aswell your maiesty as your iudges, iustices and all other executours of the same, stand accursed among heretickes, which God forbid. And yet this curse can neuer be anoyded (if the Pope haue such power as he claimeth) vntill such times as the lawes and customes of this realm, The Popes lawes & the lawes of England are contrary. being contrary to his lawes, be taken away and blotted out of the law bokes. And although ther be many lawes of this Realme contrary to the lawes of Rome, yet I named but a few: as to conuict a clarke be­fore any temporall iudge of this Realme, for debte, felony, murther or for any other crime, which clarks by the Pops lawes be so exempte frō the kings lawes, that they can be no where sued but before theyr Ordinary. Also the pope by his lawes may geue al bishoprikes & benefices spirituall, which by the lawes of this realme, can be geuē but only by the kings & other patrones of the same, except they fal into y ^e lapse. By y ^e popes lawes ius patronatus shalbe sued onlye before y ^e ecclesiastical iudge: but by the lawes of this realme, it shalbe sued before the temporal Iudge, and to be shorte the lawes of this Realme do agre with the Popes lawes like fire and water. And yet the kings of this Realme haue prouided for theyr lawes, by the premunire: so that if anye man haue let the excecution of the lawes of this Realme by any authority from the sea of Rome, he falleth into the premunire. But to mete with this, the popes haue prouided for theyr lawes by cursinge. For who so euer letteth the Popes lawes to haue full course within this realme, by the Popes power standeth accursed: So that the Popes power treadeth all the lawes and customes of this Realme vnder his fete, cursing al that execute them, vntil such time as they geue place vnto his lawes. But it may be said, that notwithstanding all the popes decrees, yet we do execute still the lawes and customes of this Realme. Nay not all quietlye without interuption of the pope. And where wee do execute them, yet we do it vniustly, if the popes power be of force, and for the same we stande excommunicate, and shal do, vntill we leaue the execution of our owne lawes & customes. Thu [...] [...]o [...]e be well reconciled to Rome, allowing such authority. [...] [...]hy the Realme standeth accursed be­fore God, if the p [...] [...] [...]ue any such autority.

These things [...] [...]uppose) were not fully opened in the [Page 7] parliament house, whē the popes authority was receiued agayn within this Realme, for if they had. I doe not be­leue that either the king or Quenes maiestye or the nobles of this Realme, or the commons of the same woulde euer haue consented to receaue againe suche a forraine auto­ritye, so iniurious, hurtefull and preiudiciall, aswell to the crowne, as to the lawes and customes, and state of this realme, as wherby they muste needes acknowledge themselues to be accursed. But none could open this matter wel but the clergy, and that such of them as had red the popes lawes, whereby the pope hath made himself as it were, a God. These seeke to maintain the pope, whome they desi­red to haue their chief head, to the intent they might haue, as it were, a kingdom & lawes wythin thēselues, distinct from the lawes of the crowne, and wherwyth the crowne maye not meddle, and so beinge exempted from the lawes of the crowne mighte liue in thys realme lyke Lordes and kinges, wythout dammage or fear of any man, The papists to set vp a kingdom of theyr own, dissēble the knowne truth and are false to the crowne. so that they please theyr hyghe and supreame heade at Rome. For thys consyderation, I weene, some that knewe the truthe, helde theyr peace at the Parliamente, where as, if they had done theyr duetyes to the crown and whole realme, they should haue opened theyr mouthes, declared the truth, & shewed y ^e perils & dangers that myght ensue to the crowne & realme. And if I should agre to allow suche autoritye within thys realme, wherby I must needes confesse that your most gratious, hyghenes and also youre Realme shoulde euer continue accursed vntyl you shall cease from the executi­on of youre owne Lawes and customes of youre realme: I coulde not thyncke my selfe true, eyther to youre high­nes, or to thys my naturall countrye, knowyng that I do know. Ignoraunce, I know may excuse other men, but he that knoweth howe preiudiciall and iniurious the po­wer and autoritye which he chalengeth euery where, is to the crown, lawes and customes of thys realm, and yet wil allow the same, I cannot se in any wyse how he can kepe hys due allegeaunce, fydelity and truth to the crowne and state of this realme.

An other cause I alleged, The thyrde cause why he could not allow the Pope. why I could not allow the auto­ritye of the pope, whyche is thys, That by hys authori­tye he subuerteth not only the lawe [...] realme, but [Page 8] also the lawes of God, The popes religion is agaynst Christs religion. so that whosoeuer be vnder hys au­thority, he suffereth them not to be vnder Christes religion purely, as Christ did commaunde. And for one example I brought forth, that wheras by Gods lawes al christiā peo­ple be boundē diligently to learne hys word, that they may know how to beleue and liue accordingly, for that purpose he ordayned holy daies when they ought, leauyng apart all other busines, Why latin seruice oughte not to be resto­red in Englande. to geue themselues wholy to knowe & serue God. Therfore Gods wyll and commaundement is, that when the people be gathered together, the ministers shuld vse such language as the people maye vnderstand, and take profite therby, or els hold theyr peace. For as an harpe or lute, if it geue no certaine sound that men may know what is striken, who can daunce after it, for all the sounde is in vayne? so is it vayne and profiteth nothyng, sayeth al­mighty god, by the mouth of S. Paule, if the priest speake to the people in a language which they knowe not, for els he may profite hymselfe, but profiteth not the people sayeth S. Paule. But herein I was answered thus, that S. Paul spake only of preachyng, that the preacher should speake in a tongue which the people did know, or els hys preachyng auayleth nothing. But yf the preachyng auayleth nothing, being spoken in a language, which the people vnderstande not, how should any other seruice auayle them, beyng spo­ken in the same language? And that yet S. Paule ment not only of preachyng, it appeareth plainly by his own words, for he speaketh by name expressely of praying, singyng, lau­dyng, and thankyng of God and of al other thynges which the Priestes say in the churches, wherunto the people saye Amen, which they vsed not in preaching, but in other diuine seruice: that whether the Priestes rehearse the wonderfull workes of god, or the great benefites of god vnto mankind aboue all other creatures, or geue thāks vnto god, or make open profession of theyr faith, or humble confession of theyr synnes, wyth earnest requeste of mercy and forgeuenes, or make sute or request vnto god for any thyng: then al the people vnderstandyng what the Priestes say, myght ioyne theyr myndes and voyces wyth them and say Amen, that is to saye, allowe what the Priestes saye, that the rehersall of Gods vniuersall workes and benefites, the geuyng of thankes, the profession of faith, the confession of synnes, and [Page 9] the requestes and petitions of the Priestes and the people, might ascend vp into the eares of god altogether, and be as a swete sauour, odour, and incense in hys nose: & thus was it vsed many hundred yerrs after Christes ascension. But the aforesayde thynges cannot be done, when the priestes speake to the people in a language not knowen, and so they or theyr clarke in theyr name say, Amen, but they cannot tell wherunto: where as saint Paule saith, how can the people say Amen to thy well saying, when they vnderstand not what thou saiest? And thus was S. Paule vnderstanded of all interpretours, both the Grekes and Latines, olde and new, scholeautors and others, that I haue redde, vntyll a­bout xxx. yeres past, at which time one Eckius with other of hys sort began to deuyse a new expositiō, vnderstanding S. Paule of preachyng only. But when a good number of the best learned men reputed wythin thys realme, some fa­uouryng the old some the new learnyng, as they terme it (where in dede that which they call the old, is the newe and that which they call the new, is in dede the old) but when a great number of such learned men of both sortes were ga­thered together at wynsor for the reformatiō of the seruice of the Churche: It was agreed by bothe wythout contro­uersie, (not one sayeng contrary) that the Seruyce of the Church ought to be in the mother tongue and that Sainct Paule in the .14. chapter to the Corynthians was so to bee vnderstanded. And so is sainct Paule to be vnderstanded in the ciuil law more then a thousand yeres past, where In­stinianus amoste godly Emperour, in a synode writeth on thys maner. Iubemus vt omnes episcopi pariter & praesbyterî non tacito modo, sed clara voce quae a fideli populo exaudiātur, sa­cram oblationem & preces in sacro baptismate adhibitas celebrēt, quo maiori exinde deuotione in depromendis Domini Dei laudi­bus audientium animi efferantur. Ita enim & Diuus Paulus do­cet in epistola ad Corinth. Si solummodo benedicat spiritus, quo­modo is qui priuati locum tenet, dicet ad gratiarum actionem tu­am, Amen, quandoquidem quid dicas non videt? Tu quidem pul­chre gratias agis, alter autem non aedificatur. That is to say: we commaund, that all byshops and Priests celebrate the holy oblation and praiers vsed in holy baptisme, not after a stil & close maner, but wyth a cleare loud voyce, that they may be [Page 10] plainly heard of the faithful people, so as y ^e hearers mindes may be lifted vp therby with the greater deuotion, in vtte­ryng the prayses of the Lord God. For so Paule teacheth also in the epistle to the Corinthians: 1, Cor. 14. Yf the spirit doe onely blesse or say wel, howe shall he that occupieth the place of a priuate person, say Amen to thy thankes geuyng, for he per­ceiueth not what thou saiest? Thou doest geue thākes wel, but the other is not edified. And not onely the ciuile lawe, & al other writers a thousand & fyue hundreth yeres conti­nually together, haue expoūded S. Paule not of preaching onely, but of other Seruice saide in the churche: but reason also geueth the same, that if men bee commaunded to heare any thyng, it must be spoken in a language whiche the hea­rers vnderstand, or els as S. Paule sayth what auayleth it to beare? So that the Pope geuyng a contrary commaun­dement, The Pope cōmaūdeth [...]oth against God & na­tural reasō. The sacra­mēt oughte to be recea­ued in both kinds of all christians. that the people comming to the churche shall heare they wot not what, and answer they know not wherto, ta­keth vpon him to commaund not only against reason: but also directly against god. And againe I said, wheras our sa­uiour Christ ordained the Sacrament of his most precious body and bloud, to be receaued of all christian people vnder the formes both of breade and wine, and saide of the cuppe, drinke ye all of this: the Pope geueth a cleane contrarye commaundemente, that no laye man shall drynke of the cup of their saluation: as thoughe the cuppe of Saluation by the bloud of Christ, pertained not to lay men. And wher­as Theophilus Alexandrinus, (whose workes Saincte Hierom did trāslate about eleauen hundred yeres passed) saith that if Christ had bene crucified for the Deuils, his cup shoulde not be denied them: yet the Pope denieth the cup of Christ to christen people, for whome Christ was crucified: so that if I should obey the Pope, in these thinges I muste nedes disobey my sauior Christ. But I was answered hereto (as commonly the papists do answer,) that vnder the forme of bread, is whole christes flesh and bloude, so that whosoeuer receaueth the forme, of bread receiueth aswel christes bloud as his fleshe. Let it be so: yet in the forme of breade onely, Christes bloude is not dronken but eaten, nor receaued in the cuppe vnder forme of wyne as Christ commaunded, but eaten with the flesh vnder the forme of breade, & moreouer [Page 11] the bread is not the sacrament of his bloud, but of his fleshe only, nor the cup is not the sacrament of his flesh, but of his bloud only and so the Pope kepeth from al lay persons the Sacrament of their redemption by Christes bloud, which Christ commaunded to geue vnto them. And furthermore Christ ordayned the sacrament in two kindes, the one sepa­rated from the other, to be a representation of his deathe, where his bloud was separated from hys fleshe, whiche is not represented in one kynde alone: so that the lay people receiue not the whole sacrament, wherby Christes death is represented as he commaunded. Moreouer as the Pope ta­keth vpon him to geue the temporal sword or royal & imperial power to kinges & prynces: so doth he likewise take v­pō him to depose them from theyr imperial states, if they be disobedient to hym, and commaundeth the subiectes to dis­obey their prynces, assoyling the subiectes aswel of their o­bedience, as of their lawfull othes made vnto theyr true kinges and Prynces directly contrary to gods commaun­deniente, who commaundeth all subiectes to obey theyr kinges or other rulers vnder them. One Iohn Patriarche of Constantinople in the time of S. Gregory, claimed supe­rioritie aboue all other bishops, to whom sainct Gregorye writeth, that therin he did iniurie to hys iij. brethren which were equall with hym, that is to say, the bishop of Rome, of Alexandria, & of Antiochia, which iij. were patriarchal seas, as­well as Constantinople, and were brethren one to an other. But sayeth Saincte Gregorye, if anye one shall exalte him selfe aboue all the rest to be the vniuersal bishoppe, the same passeth in pryde: but now the bishop of Rome exalteth him­selfe not only aboue all bishops, but also aboue all kynges and Emperours, and aboue the whole world taking vpon hym to geue and take away, to set vp and put downe, as he shall thinke good. And as the deuill hauyng no such autho­ritie, The deuil [...] & the Pope are like. yet toke vpon hym to geue vnto Christ all the kyng­domes of the world, if he would fall downe and worshippe him: in lyke manner the Pope taketh vppon hym to geue Empyres and kingdomes beyng none of hys, to suche as wil fal downe & worship him and kysse his feete. And more­ouer his lawyers and glosers so flatter him, that they say he may commaund Emperours and kynges to hold hys stir­roppe when he lighteth vppon hys horse and to bee hys [Page 12] footemen, and that if any Emperour or kyng geue hym a­ny thyng, they geue hym nothyng but that is hys owne, and that he may dispense agaynst Gods word, agaynste the old and new Testament, against S. Paules epistles and a­gainst the Gospel. And furthermore whatsoeuer he doth, although he draw innumerable people by heapes wyth him­selfe into hell: yet may no mortal man reproue hym, bicause he beyng iudge of al men, may be iudged of no man, & thus he sytteth in the tēple of god, The Pope is Anti­christ that is Christs enemy Wherfore the Pope is Anti­christ. as he were a god & nameth him self Gods Vicar, & yet he dispenseth agaynst God. If this be not to play Antichrists part, I cānot tel what is Antichrist, which is no more to say but Christs enemy and aduersary, who shall syt in the temple of God, aduauncyng hymselfe aboue all other, yet by hipocrisy and fayned religion shall subuert the true religion of Christ, and vnder pretense and colour of Christian religion, shall worke agaynst Christ & therfore hath the name of Antichrist. Now yf any man lyfte hymselfe hygher then the Pope hath done, who lifteth him selfe aboue all the world, or can be more aduersary to Christ thē to dispense agaynst Gods lawes, & where Christ hath geuen any cōmaundement, to commaund dyrectly y ^e cōtra­ry y ^e mā must nedes be takē for Antichrist. But vntyl y ^e tyme that such a person may be found, men may easly coniecture where to find Antichrist. Wherfore seyng the Pope thus, to ouerthrow both gods lawes and mans lawes, taketh vpon hym to make Emperours and kinges to be vassals & Sub­iects vnto hym, specially the crowne of thys realme, w ^t the lawes & customes of the same, I see no mean how I may cō sent to admit this vsurped power within this realme, cōtrary to myne othe, mine obedience to gods law, mine allege­aunce and duety to your maiesty, and my loue and affectiō, to thys realme. This that I haue spoken against the power and authority of the Pope, I haue not spoken, (I take God to record and iudge) for any malice I owe to the Popes person, whom I know not, but I shal pray to god to geue him grace, that he may seke aboue al things to promote gods honour and glory, and not to follow the trade of hys predeces­sors in these latter dayes, nor I haue not spoken it for feare of punishment and to auoyde the same, thynkyng it rather an occasion to aggrauate, then to diminish my trouble: but I haue spoken it for my most bounden duty to the crowne, [Page 13] liberties, lawes, and customes of thys realme, but most es­pecially to discharge my conscience in vtteryng the truthe to gods glory, castyng away all feare, Luke. 12 by the comfort which I haue in Christes wordes, who sayeth: Feare not them that kill the body and cannot kill the Soule, but feare hym that can caste both body and soule into hell. He that for feare to lose this life will forsake the truth, shall lose the euerlasting lyfe: and he that for the truthes sake wyll spend hys lyfe, shall fynde e­uerlasting life. And Christ promiseth to stād fast with them before hys father which wil stand fast with him here: Mathe. x. which comforte is so great, that whosoeuer hath his eyes fixed v­pon Christ, cannot greatly passe of thys life, knowyng that he may be sure to haue Christ stand by him in the presence of his father in heauen.

As touchyng the Sacrament, I saide that forasmuch as the whole matter standeth in the vnderstandyng of these wordes of Christ: Thys is my body, Thys is my bloud, I saye that Christ in these wordes made demonstratiō of the bread and wyne, and spake figuratiuely, The sacra­ments haue the names of those thyngs wherof they are sacra­mentes. callyng bread hys bodye and wyne hys bloud, bicause he ordeyned them to be the sa­cramēts of his body & bloud. And where the Papists say in these two pointes contrary vnto me, that Christ called not bread hys body, but a substaunce vncertayne, nor spake fy­guratiuely, herein I sayde I woulde be iudged by the olde church, and which doctrine could be proued the elder, that I would stand vnto. And forasmuch as I haue alleaged in my booke many olde autors both Grekes and Latynes, which about a thousand yeres after Christ continually taught as I do, if they could bryng forth but one old author that saith in these two poyntes as they say, I offred vi. or vij. yeres agoe, and doe offer yet styl, that I will geue place to them. But when I bryng for the any author that sayeth in moste playne termes as I do, yet sayeth the other parte, that the authors mente not so: as who shoulde say, that the authors spake one thyng and mente cleane contrarye. And vppon the other parte, when they cannot fynde any one authour that sayeth in wordes as they say, yet saye they that the au­thors mēt as they say. Now whether thei or I speake more to the purpose herein, I refer it to the iudgemēt of all indif­ferent hearers. Yea the old church of Rome aboute a thou­sād [Page 14] yeres together, nether beleued nor vsed the Sacramēt as the church of Rome hath done of late yeares. For in the beginning the church of Rome taught a pure & a sound doctrine of the sacramēt, but after that the church of Rome fell into a new doctrine of trāsubstantiatiō & with the doctrine they chaūged the vse of the sacramēt, cōtrary to y ^t Christ cō ­maūded, & the old church of Rome vsed aboue a M. yeares. And yet to deface the old thei say that y ^e new is the old: wherin for my part I am cōtent to the tryal to stand, But their doctrine is so fonde and vncomfortable, that I marueile that any man would allowe it, if he knewe what it is, and what so euer they beare the people in hand, The Pa­pists make Christ two bodyes. that which they write in theyr bookes hath nother truth nor comforte. For by their doctrin, of one body of Christ is made two bodies: one naturall hauing distance of members with forme and proporcion of a mannes perfite body, and thys bodye is in Heauen, but the bodye of Christe in the Sacramente by theyr own doctrine, must nedes be a monstruous body, hauing neyther distance of members nor forme, fashion or proporcion of a mans naturall body, and such a body is in the sacrament (teache they) and goeth into the mouth with the forme of breade, and entreth no farther than the forme of bread goeth, nor tarieth no lōger thā the forme of bread is by natural heate in digesting, so that when the forme of breade is digested, that bodye of Christe is gone. And forasmuch as euil men be as long in digesting as good mē, the body of Christ (by theyr doctrine) entreth as far, & tari­eth as long in wicked as in godly mē. And what cōforte cā be herein to any Christian mā, to receaue Christs vnshapē body, and it to entre no father than the stomake, and to de­part by and by, as sone as the bread is consumed? It semeth to me a more sound and comfortable doctrine, that Christe hath but one body, & that hath forme and fashion of a mans true body, which body spiritually entreth into y ^e whole mā body and soule, and though the sacrament be consumed, yet whole Christe remayneth and fedeth the receauer vnto e­ternal lyfe, if he continue in godlines and neuer departe, vntill the receauer forsake him. And as for the wicked, they haue not Christ within thē at al, who cā not be wher Belial is. And this is my faith, and as me semeth a sound doctrine [Page 15] according to Gods word, and sufficient for a Christian to beleue in that matter. And if it canne be shewed vnto me, that the popes authority is not preiudicial to the thinges before mencioned, or that my doctryne in the sacrament is erroni­ous (whych I thinke can not be shewed) then I was neuer nor wilbe so peruerse, to stand wilfully in mine owne opi­nion, but I shall (wyth al humility) submit my self vnto the Pope not only to kisse hys feete, but an other part also.

An other cause why I refused to take the B. of Gloucestre for my iudge, was the respect of his own persō, being more than once periured Fyrste, for that he beynge diuerse times sworne, neuer to consent that the B. of Rome shoulde haue any iurisdiction with in thys realme, but to take the king and his successours for supreame heades of thys realme, as by gods lawes they be: contrary to this lawful oth the said B. sate then in iudgement by autority frō Rome, wherin he was periured, and not worthy to sit as a iudge.

The second periury was, y ^t he toke his bishoprike both of the Queenes Maiestye & of the Pope, makyng to eche of thē a solemne oth, which othes be so cōtrary, that in the one he must nedes be periured. And furthermore in swering to the Pope to mayntayne his lawes, decrees, a constituti­ons, ordinances reseruations, and prouisions, he declareth him selfe an enemye to the Imperial crowne and to the Lawes and state of this Realme, whereby he declared himselfe not worthy to syt as a iudge within this Realme, and for these considerations I refused to take him for my Iudge.

¶This was written in an other letter to the Quene.

J Learned by D. Martin, that at the day of your maiesties coronacion, you toke an othe of obedience to the pope of Rome, and the same time you tooke an other othe to this realme to maintayne the lawes, liberties and customes of the same And if your Maiesty did make an oth to the pope, I think it was acording to the other othes, which he vseth to minister to princes, which is to be obedient to him, to defend hys person, to mayntayn his autority, honour, lawes landes & priuileges. And if it be so, than I besech your ma­iestye to looke vppon youre othe made to the Crowne [Page 16] and the realme, and to expende and way the two othes to­gether, to see how they agree, and then to do as your graces conscience shall geue you, for I am surelye perswaded that willingly your maiesty will not offend nor do against, your conscience for nothyng. But I feare me there be contradic­tion in your othes and that those which should haue enfor­med your grace throughly, did not their dutyes therin. And if your maiesty ponder the two othes diligently, I thynke you shall perceaue that you were deceaued, and then your hyghnes may vse the matter as god shal put in your heart. Furthermore I am kept here from company of learned mē, from bookes, from councel, from penne and yncke, sauyng at thys tyme to wryte to your Maiesty, which all were ne­cessary for a man in my case. Wherfore I besech your maie­sty that I may haue such of these as may stande wyth your maiesties pleasure. And as for mine appearaunce at Rome, if your Maiestie wyl geue me leaue I wyl appeare there, & I trust that god shall put in my mouth to defend his truth there, aswell as here, but I referre it wholly to your Ma­iesties pleasure.

To the Lordes of the Counsaile.

IN most humble wise sueth vnto your ryght honourable Lordships, Thomas Cranmer late Archbishop of Caūterbury, beseching the same to be a meanes for me vnto the quenes hyghnes for her mercy and pardon. Some of you know by what means I was brought & trayned vnto the will of our late soueraigne lord king Ed­ward the vi. & what I spake against the same: wherin I re­fer me to the reportes of your honors. Furthermore this is to sygnifye vnto your lordships that vpon Mūday, Tues­day, & Wednisday last past, were open disputations here in Oxford against me, They put to him thre questions but they suffred him not to aun­swere fully in one maister Ridley, & M. Latymer, in three matters concernyng the Sacrament. First of the real pre­sence, secondly of transubstantiation, & thyrdly concerning the sacrifice of the masse. How the other two were vsed I cannot tell, for we were separated, so that none of vs knewe what the other sayde nor how they were ordered. But as [Page 17] concernyng my selfe I can report, that I neuer knew nor heard of a more cōfused disputation in al my life. For albeit ther was one apointed to dispute against me, yet euery mā spake hys mynd and broughte forth what him lyked with out ordre, and such hast was made, that no aunswer could be suffered to be geuen fully to anye argument, and in such weighty and large matters there was no remedy, but the disputations must nedes be ended in one day, whyche can scantlye well be ended in three monethes. And when we had aunswered them, then they would not appoynt vs one day to bryng forth our profes that they mighte aunswere vs agayn, beyng required of me therunto, whereas I my selfe haue more to saye then canne be well discussed in .xx. dayes. The meanes to resolue the truth, had bene to haue suffered vs to aunswere fully to all that they could say, and then they againe to aunswere to all that we could say. But why they would not aunswere vs, what other cause canne ther be, but that either they feared y ^t matter that they were not able to aunswere vs, or els (as by their hast might wel appeare) they came, not to speake the truthe, Beholde Sathan slepeth not. Theyr cruel desire to reuenge colde abide no delaye. but to con­demne vs in post hast before the truth might be thorowly tryed and heard, for in all hast we were al thre condemned of heresy vpon fryday. This much I thought good to sig­nify vnto your Lordships, that you may know the indif­ferent hādling of matters, leauing the iudgemēt therof vnto your wisdomes, and I besech your Lordships to remē ber me a poore prisoner vnto the Quenes maiestye, and I shall pray, as I do dayly, to god for the long preseruation of your good Lordships in al godlines and felicity.

¶A letter wherin he reproueth and condemneth the false and sclaunderous reportes of the papistes which said that he had set, vp masse again at Canterburye.

AS the Deuel Christes auncient aduersary [...]s a liar and the father of lyinge: Euen so hath he sturred vp hys seruauntes and membres to persecute Christe and hys true woorde and Religion wyth lyinge, whych [Page 18] he ceasseth not to doe moste earnestly at this present. For wheras the prince of famous memory king Henry the viij. seing the great abuses of y ^e latin masse, reformed some thing therin in his time, & also our late soueraign lord king Ed­warde the vi. toke the same whole away for y ^e manifold er­rors & abuses therof, & restored in the place therof Christes holy supper according to christs own institutiō and as the apostles in the primatiue church vsed the same: the deuil goeth about by lying to ouerthrow the lords holy supper & to restore his latin satisfactory masse, a thing of his own inuē ­tiō & deuise: and to bring the same more easely to passe, some haue abused the name of me Thomas Archb. of Canterbu­ry, bruting abroade y ^t I haue set vp the masse at Canterb. & that I offred to say masse at y ^e burial of our late soueraigne prince king Edward the .6. & also that I offred to say masse before y ^e Quenes highnes & at Paules church, and I wote not where. And although I haue bene well exercised these xx. yeres to suffer & beare euill reportes & lyes, & haue bene much greued thereat, but haue borne al thinges quietly: yet whē vn true reports & lies turne to the hinderāce of gods truth, they be in no wise to be suffred. Wherfore these be to signify vnto the world, y ^t it was a false, flattering, lying and dissēbling mōke which caused masse to be set vp there without, This was D. Thorn­ton, after­ward a cruell murde­rer of gods sainctes: of whose horrible ende, reade in the boke of martirs. Fol. 1706. mine aduise or counsel, Reddat illi dominus in die illo. And as for offring my self to say masse before y ^e quenes highnes, or in any other place, I neuer did it, as her grace wel knoweth. But if her grace giue me leaue I shalbe ready to proue against al that wil say the cōtrary, y ^t al that is said in the holy cōmuniō set out by y ^e most Innocēt & godly prince king Edward the vi. in his high court of parliamēt, is conformable to y ^e order which our soueraigne Christe did both obserue & cōmaunded to be obserued, & which his apostles & prima­tiue church vsed many yeres: where as the masse in many things not only hath no foūdatiō of Christ, his apostels nor the primatiue church, but is manifestly cōtrary to the same, & cōtaineth many horrible abuses in it. And although many vnlearned & malitioꝰ do report y ^e maister Peter Mattyr is vnlearned, yet if the Quenes highnes wil graūte therunto, I w ^t the sayd mayster Peter Martyr, & other iiij. or v. which I shal chose, wil (by gods grace) take vpō vs, to defend not only y ^e cōmon praiers of the church, y ^e ministration of the sacramēts [Page 19] & other rites & ceremonies, but also al y ^e doctrine & religion set out by our soueraigne lord king Edward the 6. to be more pure & according to gods word than any other y ^t hath bene vsed in Englād this M, yeres: so that gods word may be the iudge, & that the reasōs & profes vpō both par­ties may be set out in writing, to the intent aswel that al the world may examine & iudge theron as that no mā shal start back from his writing. And wher they bost of the fayth that hath ben in the church this M. & v. hundreth yeres, we wil ioyne with them in this poynt, and that the doctrine and vsage is to be followed whiche was in the churche a M. and fyue hundreth yeres past: and we shall proue that the order of the church set out at thys presēt in thys realme by act of Parleamēt, is the same y ^t was vsed in y ^e church .1500. yeres past, & so shal they be neuer able to proue theyrs.

An epistle to a certayn lawyer for hys aduise and counsel touchyng hys appeale.

NAturae lex hoc ab omnibus postulat, vt quatenus citra di­diuini numinis iniuriam fieri potest, quis (que) vitam tueatur suam. Quod cum tribus abhi nodiebus mihi in mentem venisset, simul (que) memoriae occurisset appellatio Martini Lutheri, a Leone decimo ad conciliū generale: cōstitui & ipse cōcilium generale legittimū & liberū appellare, ne temerè & incōsulto vitā proderē meā. Verū cū appellationis materia ad legisperitos spectet, cuius ego ignarus sū, cū (que) Lutheri appellatio ad manū mihi nō sit: de creui amico alicui fido & Iurisperito, cōciliū meū hac in re pandere, cuius opera in hoc negotio vterer: ac tu quidem vnus oc­curristi, qui mihi in hac Academia visus es ad hoc muuns ido­neus. Sed summam haec res taciturnitatem postulat, vt antequā res fiat, nemo refiscat. Dies mihi dictus est vt respondeā Rhomae 16. huius mensis, ante quem mihi prouocandū esse puto, ac post sentētiā appellādum. Sed an mihi primum prouocandum, & ap­pellādūsit a iudice delegato ad ipsū pōtificē, ac deinde ad cōciliū generale, an omisso pontifice ad concilium primum appellandū sit, cōcilio mihi opus est tuo. Porro appellationis causae mihi multae sunt. Primo quod iuramento astrictus sim, nunquam me cō ­sensurum in authoritatem Romani Pontificis. Deinde cum ego respondere omnino renuerem, ad articulos mihi obiectos ab Episcopo [Page 20] Glocestrensi iudice delegato, responderam tamē doctori Martino & Storeo cum hac protestatione quod respōsio mea non datur iudici neque in iudicio, sed extraiudicialis esset, & post res­ponsum datum petebam responsionis meae copiam, vt eandem mihi emendare liceret, vel addendo, vel mutando, vel subtra­hendo. Quanquā haec m [...]hi promissa sunt, & a Glocestrensi & a procuratoribus regis & Reginae, omnino tamē fefellerunt fidem, non dantes emendandae responsionis meae copiam, & nihilomiuns (vt audio) inter acta iudicialia adscripserunt. Postremo, cum causa defectionis a Romano ponttifice & a papistica religone in ius vocor, vt iam mibilis sit aduersus pōtificem Romanum, & nemo aequus iudex sit in causa ꝓpria: aequum mihi videtur vt cōciliū appellē, praesertim cū ius naturae (vt aiūt) appellationis remedium nemini negandū cēseat. Iam cum ad hanc rem maxima taciturnitate opus sit, si forsan ob rerum imperitiā aliorū consiliis tibi opus sit, obtestor tum te per christianam fidem ac charitatem, vt cuius causa sit nemini significes. Et cum iam in­stet tempus, & mature opus sit facto, hoc me sinas ate impetra­re, vt sepositis aliis studiis at (que) negotiis, huic vni incumbas quous (que) perfeceris. Potissima sane appellationis meae causa est, vt (si ita deus voluerit) donetur eousque viuendi tempus, quousque caeptum contra Marcum Antonium Constantium responsū absoluero. Quod si veritatis hostes meae appellationi deferre no­lint, (quod existmo) fiat voluntas dei, susque de que fero, modo glorificetur Deus, siue per vitam, siue per mortem: melius est e­nim multo mori pro Christo & cum illo regnare, quam in hoc carnis ergastulo concludi, nisi in fratrum vtilitatem ad maiorē Dei gloriam propagandam, liceat aliquamdiu militare, Cui sit omnis gloria in aenū, Amē. Est & alia appellationis causa, quod cum Romā vocatus sim illic dictutus causam, interim carcere de tineor vt comparêre mihi ad dictum diem non liceat. Cum autem de statu & vita mea agitur & pro defensione mea Iurisperitorum consilio mihi opus esset, quum id peterem, negatum est omne aduocatorum, proueratorum & iurisconsultorum cōsilium & auxilium. Vale.

The same in english

THe law of nature requyreth of al men, that so farforth as it may be done without offence to god, euery one should seke to defend and preserue hys owne life. Whiche thyng, when I about three dayes ago bethought my selfe of, and therewithall remembred how that Mar­tyn Luther appealed in hys time from Pope Leo the tenth to a generall counsell (least I shoulde seeme rashlye and vnaduisedly to cast away my self) I determined to appeale in lyke sort to some lawful and free general counsel. But se­yng the order and forme of an appeale perteyneth to the lawyers, wherof I my self am ignorant, and seing that Lu­thers appeale cōmeth not to my hand: I purposed to break my mind in this matter to some faithful frēd & skilful in the law, whose helpe I myght vse in thys behalf, and you only among other came to my remembraunce as a man moste meete in this vniuersitye for that purpose. But this is a matter that requyreth great silence, so that no man knowe of it before it bee done. It is so that I am sūmoned to make myne aunswer at Rome, the .xvi. day of this moneth, before the which daye I thynke it good after sentence pronounced to make mine appeale. But whether I should fyrst appeale from the iudge delegate to the Pope, and so afterwarde to the generall counsell, or elles leauyng the Pope, I shoulde appeale immediatly to the counsell: herein I stand in neede of your counsell. Many causes there bee for the whiche I thinke good to appeale. First because I am by an oth boūde neuer to consēt to the receiuing of the bishop of Romes au­tority into this realme. Besides this, where as I vtterly refused to make aunswere to the articles obiected vnto me by the bishop of Gloucester appointed by the Pope to bee my iudge, yet I was content to aunswer Martyn and Story, with this protestation, that mine answer should not be ta­ken as made before a iudge, nor yet in place of iudgement, but as pertayning nothing to iudgement at al: and moreo­uer after I had made mine aunswere I required to haue a copy of the same, that I might, either by addyng therunto, by alteryng or takyng from it, correcte and amend it, as I thought good. The which though both the bishop of Glou­cester and also the kyng and Quenes proctors promised me [Page 22] yet haue they altogether broken promise with me, and haue not permitted me to correct my sayde aunsweres ac­cordinge to my request, and yet notwithstandyng haue (as I vnderstande) regestred the same as actes formally done in place of iudgemente. Finallye forasmuch as all thys my trouble commeth vpon my departinge from the byshop of Rome and from the popishe religion, so that nowe the quarel is betwixte the Pope himselfe and me, and no man can be a lawfull and indifferente iudge in his owne cause: it seemeth (me thinke) good reason that I should be suffe­red to appeale to some generall counsell in thys matter: speciallye seinge the lawe of nature (as they saye) denyeth no man, the remedye of appeale in such cases. Now, since it is very requisite that this matter shoulde be kepte as close as mayē be, if perhappes for lack of perfect skill herein you shall haue nede of further aduise: then I beseche you euen for the fidelity and loue you beare to me in Christ, that you wyl open to no creature aliue whose the case is. And foras­much as the time is now at hand, and the matter requireth great expeditiō, let me obteine thys much of you, I beseche you, that layng a side all other your studies and busines for the time, you wyll applye thys my matter onlye tyll you haue broughte it to passe. The chiefeste cause in very deede (to tell you the truth) of thys myne appeale is, that I myghte gayne time (if it shall so please God) to lyue vntill I haue finished myne aunswere againste Marcus Antoni­us Constantius which I haue now in hand. This Con­stantius was Ste­uen Gardi­ner as con­stant in dede as a wether cock, who thus named him selfe wri­ting a­gainst thys good father But if the ad­uersaryes of the truthe wil not admyt myne appeale (as I feare they will not) Gods wyl be done: I passe not vpon it so that God may therein be glorified, be it by my life or by my death. For it is muche better for me to dye in Christes quarell & to raigne wyth hym, then here to be shutte vp & kept in the pryson of thys body, vnlesse it were to continue yet stil a whyle in this warrefare for the commodity and profite of my Brethren and to the further aduauncyng of Gods glorye, to whome be all glorye for euermore, Amen. There is also yet an other cause whye I thynke good to appeale, that where as I am cited to goe to Rome to aunswere there for my selfe, I am notwythstandyng kepte her faste in prison that I cannot there appeare at the tyme ap­poynted. And moreouerforasmuch as the state I stande in [Page 23] is a matter of lyfe and death, so that I haue greate neede of learned counsel for my defence in thys behalfe: yet when I made my earnest request for the same, all manner of coū ­sell and helpe of proctors, aduocates, and lawers was vt­terlye denyed me.

To maistres Wilkinson a godlye matrone, exhorting her to flye in the time of persecution and to seke her dwellyng where she might serue God accordinge to hys word.

THe true comforter in all distresse is only God thorow his sonne Iesus Christ, and who soeuer hath him, hath cōpany enough although he were in a wildernes al alone, and he that hath xx. thousand in hys company, if god be absent, is in a miserable wildernes and desolation. In hym is all comfort, and with out him is none. Wherefore I be­sech you seeke your dwelling there, as you may truly and rightly serue God and dwell in hym and haue him euer dwelling in you. What can be so heuy a burden as an vn­quiet conscience, to be in such a place as a mā can not be suffred to serue God in Chrysts true religiō? If ye be loth to depart from your kin & frendes, remember that Christe calleth them hys mother suffers & brothers that do his fathers wil. Math. 3. Wher we find therfore god truly honored accordyng to his wyl, there we can lack neither frend nor kin. If you be loth to departe for slaunderyng of gods worde, remember that Christ when his howre was not yet come, departed out of hys coūtrey into Samaria, Iohn. 4. Mat. 5 to auoyde the malice of the scribes and phariseis, and commaunded hys Apostles that if they were pursued in one place, they should flye to an other. And was not Paule let downe by a basket out at a window to auoid y ^e persecution of Areta: 2. Corin. 2. And what wisdō & policye he vsed frō time to time to es­cape the malice of hys enemies, y ^e acts of y ^e Apostles do de­clare. And after the same sort did y ^e other Apostles: albeit whē it came to such a poynt, y ^t they could no longer escape daunger of the persecutours of gods true religiō, thā they shewed thē selues, y ^t theyr flyeng before came not of feare but of Godlye wisdome to doe more good, and that they woulde not rashelye without vrgente necessitye offer [Page 22] [...] [Page 23] [...] [Page 24] themselues to death, which had bene but a tēptation of god. Yea when they were apprehended and coulde no longer a­uoyde, then they stode boldly to the profession of Christ, thē they shewed how litle they passed of death, how much they feared god more then men, howe much they loued and pre­ferred the eternal lyfe to come aboue this short & miserable life. Wherfore I exhort you, aswell by Christs commaun­demēt, as by the example of him and his Apostles, to with­draw your selfe from the malice of your and gods ene­mies, into some place where god is most purely serued, which is no slaunderyng of the truthe, but a preseruing of your selfe to god and the truth, and to the societie and comfort of Christes litle flocke. And that you will doe, do it with spede, leaste by your owne follye you fall into the persecutors handes, and the Lord sende hys holy spirite to leade and guide you where soeuer you go, and all that be godly will say. Amen.

☜Ad fratres in captiuitate carnis & per varios carceres dispersos, sed in vnitate spiritus atque sacrosanctae religionis in visceribus Iesu Christi conglutinatos.

GRatia vobis & pax ac misericordia multi­plicetur. Quam gratiarū actionem pro vobis fratres red dere possumus domino, super omni consolatione quam de vobis concepimus in domino, qui Sathana saeuiente, & peromnia fallaciarum genera mundo imponere studente, & reg­num suum iampridem collabascere, ruinam (que) minitari incipiens, erigere at (que) denuo instaurare sedulo satagente, tanquam in Petra firmissime fundati, permanetis immobiles. Iam (que) licet Sathan per suos satellites ac ministros, multos (vt audiuimus) quotidie ꝑtra­hat ad sese, vt stellas etiam e coelo prosternere dicatur, alijs nimirū metum mortis, aut amissionis commodorum huius mundi incuti­endo, alijs pollicendo aut ostentādo illecebras huius mūdi, opes vi­delicet, at (que) omnis generis lautitias, aedes amplas, lata praedia, opimasacerdotia, ac quid non? vti prostrati adorent non in domino, sed in dracone, serpente antiquo qui est diabolus, Apoc, oxii. magnam illam bestiam & imaginem eius, vtque cum regibus terrae & minore bestia & pseudo prophetis scortari velint cum Babilonica meretri­ce & cum illa laetari atque luxuriari, & de vino prostitutionis eius inebriari: Benedictus tamen deus, Apo. xvii & pater domini nostri Iesu Christi, qui vohis dedit pectus masculum, quique fortitudine spi­ritus [Page 26] ita vos in interno hominecorrohorauit, vt ist haec oīa siue terri culamēta, fiue huius mundi illicebras ꝓ vanitatibus ac meris nugis nihili (que) tricis contemnere possitis, qui (que)ita cordibus vestris, tāta cō stātia, fiduciā ac amorē domini nostri Iesu Christi persuasit, inse­uit, alte (que) impressit, vt nullis Antichristi machinis, quantum nis alioqui aut terribilibus aut plausibilibus, sinatis vobis alium Iesum aut aliū Christū, praeter eum quē prophetae praedixerūt, apo­stoli annūciauerijt, & sancti dei martyres suo sāguine cōfessi sunt. In hac fide (fratres) state, & ne rursus iugo seruitutis aut suꝑstitio­nis implicemini. Math. 24 Nostis enim fratres quēadmodū seruatornoster praemonuit suos, futurū vt venirēt qui aliū Christū mūdo ostenta rēt, eum (que) tot miraculorū & fallaciarū dolis at (que) fraudibus cōmen darēt, vt electi quo (que), si fieri posset, seducerētur: tam fortē futuram esse praedixit illusionē seruator. Sed durate (fratres) at (que) cōfidite, & memineritis mūdū a nostro Agonotheta deuictū esse. Maior enim est qui in nobis est, 1. Iohn. 4. quā qui est in mūdo: & pollicetur nobis domi­nus vt propter electos, dies malitiae ahhreniētur. Interea vos, quod sacitis, fratres, durate, durate inquā & vosmet rebus, vt quidam gentilium poetarū dixit, Virgil Aeneid. 1. Heb. x seruate secundis: pergite praehere vos s [...]re nuos athletas domini, & adiuuate decertantem euangelij fidē. Patiētia vobis opus est, vt cū volūtatē domini peregeritis, reportetis promissionē. Adhuc enim pufillū tēporis, & qui venturus est veni et & nō tardabit: Iustus enim ex fide victurus est, & fi se subdux erit non p [...]abitur animo meo, dicit dominus. At nos non sumus qui subducamus nos in perditionē, sed ad fidē pertinemus in acqui­sitionē animae. Math. 10. Nō sinamus (fratres) vllis mūdi tonitruis verba illa Christi nostris cordihus excidere: ne terreamini ab illit qui occidūt corpus: reliqua nostis. Nō enim scribo vobis vt ignorantibus veri­tatē, sed vt eam cognoscentibus, tātū vt per mutuā fidē cōsolationē cōmunem capiamus confirmemur (que). Nulla vnquā melior aut ma­ior causa vel contemnendae vitae vel profundendi sāguinis. Nulla esse potest causa, aut certioris veritatis, euidentiae, aut claritatis. Non enim agitur controuersia de ceremoniola aliqua, sed de sub­stantia vniuersae religioni nostrae, adeo (que) de Christo ipso. Num alium Christum pro eo qui solus est aeterui patris aeternus filius, qui est splendor gloriae & expressa imago substantiae patris, in quo vno plenitudo diuinitatis corporaliter inhabitat, qui est solus via, veritas & vita, admittere agnoscere (que) volumꝰ aut possumus? Ab­sit [Page 27] fratres, absit tāta procul impietas a nobis. Nā quāquā etiā sint qui dicātur dij, siue in coelo siue in terra, 1 Cor. 8 quēadmodū sunt dij multi & domini multi, nobis tamē vnus est deus, qui est pater ille ex quo omnia & nos in illum, & vnus Dominus Christus per quē omnia & nos per illū: sed non in omnibus est scientia. Haec est (inquit Io­hannes) vita aeterna vt cognoscant te solum verum deum & quem misisti Iesum christum. Iohn. 17 Si quis igitur nobis alium deum obtrudere velit praeter eum quem Paulus & Apostoli docuerunt, non audi amus, sed vt anathema procul fugiamus. Profunditates Satanae non ignoratis fratres, non enim cessabit ille circuire vos, vt quae­rat quouis modo quem deuoret: sed viriliter agite, & cōfortemini in Domino: & licet hostes vestri, & aduersarij veritatis omnibus mundi prefidijs muniti fuerint, & vos adoriātur, nolite tamē propterea animū despōdere, sed confidite duci vestro Christo, confidite spiritui veritatis & veritati causae vestrae, quae vt tenebris ꝑ ne­quitiā Satanae obduci, ita extingui non potest. Stant enim a nobis (ingētes deo gratiae) certissime, euidētissime, clarissime (que), ōnes pro­phetae, apostoli, & ōnes, procul dubio, veteres ecclesiastici scriptores vs (que) ad tēpora neotericorū. Cōfidamꝰ ergo & plenā in domino capia mus cōsolationē: nec terreamini ab aduersarijs, quae enī illis causa est perditionis, vobis autē salutis, & hoc a deo, phil. 1 quia vobis donatū est nō solū vt in eū credatis, verū etiā vt ꝓ illo patiamini, & dū pro­bris afficimini in nomine christi, cogitate vos voce Petri, imo & christi saluatoris, beatos esse cū prophetis, cū apostolis, cū martyri­bus christi, quoniā gloria & spiritus domini suꝑ vos requiescit. 1. pet. 4 Iuxta illos seruator noster maledictis afficitur, iuxta vos glorificatur: quid enī aliud vos ꝑsequēdo aut etiā crudeliora designādo vobis facere possūt, quā vestras vobis coronas insignire, ornare, & multipli eare, sibi vero plagas suas & iras dei graues accumulare & aggrauare? Ergo, ne tū qnidē cū maxime in nos de bacchātur, male precemur illis fratres, scientes quoniam dum nos ob Christum insectantur, Rom. 12 1. pet. 3. in seipsos maxime saeuiunt ardentes (que) in capita propria car­bones congerunt: sed bene precemur potius, scientes nos in Chri­sto vocatos esse, vt benedictionem haereditate possideamus. Pre­cemur ergo vt dominus è cordibus eorum errorum tenebras dis­pellat & veritatis lucē illis faciat illucescere, vt agnitis erroribus, supplices paenitudine ad dominū conuertātur, & nobiscū solū illū verū deū qui est pater luminū & eius vnicū filiū dominū Iesū, christum agnoscant at (que) in spiritu & veritate adorent, Amen.

[Page 28]Vester in Domino frater, quem tabellarius vobis denun­ciabit, per Dei gratiam ad conuiuendum & commori­endum.

The same in English.

☞To the Brethren remaynyng in Capti­uitie of the flesh, and dispersed abroade in sundry prisons, but knit together in vnity of spirite and holy religion in the bowels of the Lord Iesus.

GRace, peace, and mercy be multiplied among you. What worthy thāks can we ren­der vnto the Lord for you my brethrē, namely for the great consolation which throughe you we haue receaued in the lorde, who notwith­standyng the rage of Satan that goeth about by all maner of subtil meanes to begyle the world, and al­so busilye laboureth to restore and sette vp his kingdome agayne that of late beganne to decaye and fall to ruyne: ye remayne yet still vnmoueable as men surely grounded vpō a strōg rocke. And now albeit that Satan by hys soul­diours and wycked ministers daily (as we heare) draweth numbers vnto him, so that it is said of him that he plucketh euen the very starres out of heauen, whiles he dryueth into some men the feare of death and losse of all theyr goods, and sheweth and offereth to other some the pleasaunte baites of the world, namely riches, wealth and all kynd of delights, and pleasures, fayre houses, great reuenewes, fatte benefi­ces, and what not? & all to the intent they should fall down and worship, Apoc. xii not in the lord but in the dragon the old Ser­pent which is the diuell, that great beast, and his image, and should be enticed to commit fornication wyth the strompet of Babilon, together wyth the kynges of the earth, wyth the lesser beast, Apo. xvii [...] and with the false prophets, and so to reioice and be pleasaunt with her, and to be dronkē with the wine of her fornication: yet blessed be god the father of our Lord Iesus Christ which hath geuen vnto you a manly courage & hath so strengthned you in the inward man, by the power [Page 29] of his spirite, that you can contemne aswell all the terrors, as also the vayne flatteryng allurements of the world, este­myng them as vanities, mere trifles, & thinges of nought, who hath also wroughte, planted, and surely stablished in in your hearts so stedfast a faith and loue of our lord Iesus Christ, ioyned with suche constancie, that by no engines of Antichrist, be they neuer so terrible or plausible, ye will suf­fer any other Iesus or any other Christ to be forced vppon you, besydes hym whome the Prophets haue spoken of be­fore, the Apostels haue preached and the holye Martyrs of God haue confessed and testified with the effusion of theyr bloode. In this faith stand ye fast my brethren, Gal. 5 and suffer not your selues to be brought vnder the yoke of bondage and superstition any more, For ye knowe bretherne, howe that oure Sauioure warned hys before hande, that suche shoulde come as would poynt vnto the worlde an other Christ and would set hym out with so many false myracles and with such deceaueable and subtyle practises, that euen the very electe (if it were possible) should be thereby discea­ued: suche strong delusion to come dyd our Sauiour geue warnyng of before. But continue ye faithfull and constante and be of good comfort, and remember that our graūd captayn hath ouercome the worlde, 1. Iohn. 4. for he that is in vs is strō ­ger then he that is in the worlde, and the Lorde promiseth vnto vs that for the electes sake the dayes of wickednesse shall be shortned. In the meane season abide ye and endure with patience as ye haue begun, endure I say, Virgil eneid. 1. Phil. 1. Heb. 10. and reserue youre selues vnto better times, as one of the Heathen Po­etes said. Cease not to shewe your selues valiaunt Souldi­ors of the lord and healpe to maintayne the trauelyng faith of the gospell. Ye haue nede of patience, that after ye haue done the will of god, ye may receaue the promises. For yet a very little while, and he that shall come will come and wil not tary, and the iust shal lyue by faith: but if any withdraw himselfe, my soule shall haue no pleasure in him (saieth the Lord. But we are not they which do withdraw our selues vnto damnatiō, but beleue vnto the saluation of the soule. Let vs not suffer these wordes of Christ to fall oute of oure heartes, by anye manner of terrors or threatnynges of the world: feare not them which kil the body, the rest ye know. 1. Iohn. 2 [Page 30] For I write not vnto you as to men which are ignoraunt of the truth but which knowe the truthe, and to this ende only, that we agreeyng together in one faith, may take comfort one of an other, and be the more confirmed and streng­chened therby. We neuer had a better or more iuste cause ei­ther to contēne our life, or shed our blood: we can not take in hand the defence of a more certayne, cleare and manifest truth. For it is not any ceremony for the which we contend but it toucheth the very substāce of our whole religion, yea euen Christe him selfe. Shall we, either can we receaue and acknowledge any other Christ in stead of him who is alone the euerlastyng sonne of the euerlasting father, and is the brightnes of the glory, and liuely image of the substaunce of the father, in whom only dwelleth corporally the fulnes of the godhed, who is the onely waye, the truthe, and the lyfe? Let such wickednes (my brethren) let such horrible wicked­nes be farre from vs. For although there bee that are called gods, 1. Corin. 8. whether in heauen either in earth, as there be manye gods and many Lordes, yet vnto vs there is but one God, which is the father, of whom are all thinges and we in him, and one Lorde Iesus Christ by whom are all thynges and we by him: but euery mā hath not knowledge. This is life eternal (saith s. Iohn) y ^e they know thee to be the only true god & whom thou hast sent Iesus Christe. Iohn. 17. Yf any therfore would force vpon vs any other God besydes hym whome Paule and the Apostles haue taught, let vs not heare hym, but let vs flye from hym & hold hym accursed. Brethren ye are not ignoraunte of the deepe and profound subtilties of Sathan, for he wyll not cease to raunge about you, seeking by all meanes possible whome he maye deuoure: but playe ye the men and be of good comforte in the Lorde. And albe­it your ennemies and the aduersaries of the truthe armed with al worldly force and power that may be, do set vppon you: yet be not ye fainte harted, nor shrink not therfore: but truste vnto your captayne Christe, trust vnto the Spirite of truthe, and trust to the truth of your cause, which as it may by the malice of Sathan bee darkened, so canne it neuer be cleane put oute. For we haue (hygh prayse be geuen to God therfore) moste playnly, euidently, and clearly on oure side, all the Prophetes, all the Apostles, and vndoubtedly all the [Page 31] aunciente Ecclesiasticall writers whiche haue written vn­tyll of late yeares paste. Lette vs bee hartye and of good courage therefore, and throughlye comforte oure selues in the Lorde. Be in no wyse afrayde of youre aduersaries, Phil. 1. for that which is to them an occasion of perdition, is to you a sure token of saluation, and that of God. For vnto you it is geuen, that not only ye should beleue on him, but also suffer for hys sake. And when ye are railed vppon for the name of Christ, remember that by the voyce of Peter, yea and of Christe oure Sauioure also, ye are counted with the Pro­phetes, 1. pet. 4 wyth the Apostles and wyth the holye Martyrs of Christe, happy and blessed therfore: for the glory and spirite of god resteth vpon you. On theyr parte our sauiour Christ is euell spoken of, but on your parte he is glorified. For what can they els do vnto you by persecuting you and workyng all crueltye and vilanye agaynste you, but make your crownes more glorious, yea beautify & multiply the same, and heape vpon themselues the horrible plagues and hea­uy wrath of god: and therfore good brethren, thoughe they rage neuer so fiercely against vs, yet let vs not wyshe euill vnto them agayne, knowyng, that whiles for Christs caufe they vexe and persecute vs, they are lyke madde men, most ouragious and cruell agaynst themselues, heapyng hotte burnyng coales vppon theyr owne heades: but rather let vs wyshe well vnto them, knowyng that we are therunto called in Christ Iesu, 1. pet. 3. that we should be heyers of the bles­syng. Let vs praye therfore vnto god that he woulde dryue out of their hartes thys darkenes of errours, and make the light of his truth to shyne vnto them, that they acknowledging their blyndnesse, may with al hūble repentaunce be conuerted vnto the Lorde, and together with vs con­fesse him to be the only true God, which is the fa­ther of light, and his only sonne Iesus Christ, worshipping hym in spirite and veritye, Amen. The spirite of our Lord Iesus Christe comforte your hartes in the loue of God and patience of Christ. Amen.

Ad fratres qui Christum cum cruce amplectuntur.

GRatia vobis & pax a Deo & domino no­stro Iesu Christo multiplicetur, Amen. Licet a vo­bis (fratres) nihil nuper accepimus, neque vobis ali­quid noui nunc nūtiandum habemus, tamen ideo vi sum est nobis aliquid vohis scribere, vt intelligatis nos memoriam vestri bonam habere perpetuam, sicut vos de nobis habere mimine dubitamus. Veniente nuper ad nos harum latore, & anuntiante nobis vestrā omnium in domino constantiā, forti­tudinem & patientiam multam, repleti sumus consolatione & gaudio, gratias agentes deo & patri per dominum nostrum Iesum Christū, qui ita illuminauit vultum suum sup vos & lumine in­telligentiae spiritualis ita illustrauit corda vestra, vt quod nuper dū essetis in mūdo liberi, verbo & doctrina passim prestare sategi stis, nunc propter Christum captiui, quātum licet verbo, sed mul­to magis opere at (que) vestro exemplo, prestare non cessastis, hoc est sermonem vitae sustinentes, phil. 2 lucetis tanquam luminaria in munda in medio nationis prauae & tortuosae, id (que) tāto cum maiore domini nostri Iesu Christi gloria fratrum (que) vestrorum emolumento & vtilitate, quanto nunc Satan magis saeuit, maiores (que) luci euange­licae conatur inducere tenebras. De tenebris autem quas nunc ec­clesiae Anglicanae Satan offundit, quis potest dubitare? Nuper Christus, saluator, Apostoli, prophetae & doctores ipsius in tēplo loquebantur populo Anglicano anglice, ita vt ab eis q̄ pij erant & rerum coelestium studiosi, in ijs que ad vitae eternae redemptionem de necessitate salutis pertinebant, clare & abs (que) enigmate facile intelligi poterant: nunc vero quae ab illis olim in edificationem ecclesiae scripta sunt, leguntur in lingua peregrina citra interpreta­tionē, manifeste contra preceptum Pauli Apostoli, ita vt a nemi­ne prorsus qui alienā & peregrinā illā linguam non didicerit, in­telligi possint. Nuper sacro sancta illa mysteria coelestia, quibus nos sibi Christus inseuit & suo corpori complantauit at (que) nos in­ter nos mutuo colligauit, quibus natos deo aluit, auxit, at (que) corro­borauit, deni (que) quibus aut ordinem inter sanos docuit, aut egrotis [Page 33] velaia vel corpore veluti salubria pharmaca tradidit, oïa populo clare in sua lingua tradebātur, ita vt quis (que), quāta & (quam) immēsa a deo accepisset, quid cui (que) ex dei prescripto deberet, quid in sua quis que vocatione professus esset & obseruare teneretur, vnde lan­guenti remedium esset petendum, facile is cui deus mentem & a­nimum hec intelligendi au [...]dum dedit, quā facillime intelligere po­terat: nunc vero omnia hec ita traduntur, vt eorum omnium po­pulus Christi sāguine redemptus, & cui hec maxime a Christo in stituta sunt, ne tantillum quidem intelligere possit. Nuper (quum quid orare debemus vt oportet, nescimus) dominus noster Iesus christus in sua quam omnibus tradi voluit oratione, at (que) etiam spiritus sanctus in psalmis, hymnis & cantionibus spiritualibus quae in sa­cris biblijs reperiuntur, vniuersum populum Anglicanum angli­ce docuit, vt & quae petenda essent iuxta volūtatē patris peterēt, & corda cū labijs in oratione cōiūgerēt: nunc vero oīa sub inuolu crolīguae peregrinae iubētur claudi, vnde necessario sequi oportet, populū, ne (que) quid orat ne (que) quid orare debeat posse intelligere: & quomodo potest cor voci cōiungere quū quid vox valeat, magis quàm brutū intelligere nequeat? Postremo, audio passim in pulpitis nunc damnari catechesim illā editā nuper in sermone vulgari. Oh malitiam demoniacam & humani generis per Christum salut [...] partae, plane inuidam. Omnino Satan tantam lucem vulgari ꝑ or [...] bē, diu sustinere nōpotuit: nihil equae in suo regno subuertendo effi cere posse intellexit, quàm si à teneris annis sacris iu [...]buti pueri Christum didicissent: vnde non tantum pueros, sed & senes at (que) ae­tate prouectiores, qui ab infātia christū prius nō didicissēt, vna cū pueris christū discere necesse erat. Ergo nūc exclamat & nociferae tur. Sed quid faciūt aliud (fratres) qui satanae in hac impietate ope rā impendunt at (que) ministrāt, quā illi quibus Christus seruator no ster in euangelio, dirum illud interminatur & intonat dicens: Math. 23 Vae vobis qui clauditis regnum ante homines, qui tulictis clauem scientiae: ipsi non introijstis, & introire volentes prohibuistis. Et vnde frates dixerimus has tetras & exitiosas tenebras in mundum in­uectas exhalasse? vnde quaeso, Apoca, 9. quā ex fumo fornacis magni putei ahyssi, vt iam obscuratus sit sol & aêr ex fumo putei? Iam iam procul dubio, fratres, apudnos puteus apertus est, locustae luxuriā ­tur, [Page 34] & abaddon regnat. Ergo fratres qui estis Christi, qui signum dei habetis in frontibùs vestris, Apoc. vij. i. Iohn. v. hoc est arra spiritus, obsignati estis in populum peculiarem Deo: viriliter agite & confortamini. Maior enim est qui est in nobis quam qui est in mundo. Scitis autem quod omne quod natum est ex deo vincit mundum, & haec est victoria quae vincit mundum, fides nostra. Fremat, fren­dat & insaeniat quantumlibet mundus, scitote quod nemo potest nos tollere de manu patris, quia maior est omnibus: qui proprio filio suo non pepercit, sed pro nobis omnibus tradidit il­lum, Rom. viij & proinde qui steri potest vt non cum illo omnia nobis donet. Quis intentabit crimina aduersus electos dei? Deus est qui iustificat, quis ille qui condemnet? Christus est qui mortuus immo & qui suscitatus est, qui & intercedit pro nobis. Quis nos sepe­rabit a dilectione Dei? Num afflictio? Num angustia? Num persecutio? Num fames? Num nuditas? Num periculum? Num gladius? reliqua nostis fratres. Speramus plané cum Paulo, per gratiam Domini nostri Iesu Christi, quôd nihil prorsus nos po­terit separare a dilectione Dei quae est in Christo Iesu Domino nostro. Quod, vt & vobis sit & nobis omnibus contingat gratia & miserecordia seruatoris nostri Iesu Christi, & nos pro vobis (Deo volente) indesinenter orabimus, & vos pro nobis ne ali­quando orare desinatis, etiam at (que) etiam in visceribus Iesu chri­sti (fratres in Domino charissimi) quantum possumus obnixe pre­camur. Bene valete fratres charissimi. Gratia domini nostri Iesu Christi sit semper cū omnibus vobis. Amē.

The same in English.

To the brethren which constantly cleaue vnto Christ in suffring affliction wyth hym and for hys sake.

GRace and peace from GOD the father and from oure Lorde Iesus Chryst bee multiplied vnto you, Amen. [Page 35] Althoughe bretherne, we haue of late hearde nothyng from you, neyther haue at thys presente anye newes to send you: yet we thought good some thing to write vnto you, wherby ye might vnderstand that we haue good remē ­brance of you continually, as we doubte not but ye haue of vs also. When this messenger comming vnto vs from you of late, had brought vs good tidinges of your great constan­cye, fortitude and pacience in the Lord: we were filled with much ioye and gladnes, geuynge thankes to god the father through our lord Iesus Christe, which hath caused his face so to shyne vpon you, & with the lighte of spirituall vnder­standing, hath so lyghtned your hartes, that nowe being in captiuity and bandes for Christes cause, ye haue not ceased, as much as in you lyeth, by words, but much more by dede and by your example, to stablishe and confyrme that thyng, which when ye were at liberty in the world, ye laboured to publish and set abroad by y ^e word, & doctrine: that is to say, holding fast the word of life, ye shine as lights in y ^e world in y ^e middes of a wicked & croked natiō, Phi. 2. & that with so much the greater glory of our Lord Iesus Christ and profite of your brethren, by how much Satan more cruelly nowe rageth & busily laboureth to darken the lighte of the gospell. And as for the darknes that Satan nowe bringeth vpon the church of England, who nedeth to doubt therof? Of late time oure sauiour christ, his Apostles, prophetes and teachers, spake in the temple to the people of englād in the english tongue, so that they might be vnderstande playnly and without any hardnes, of y ^e godly & such as sought for heauēly knowlege in maters which of necessity of saluatiō perteyned to the ob­teyning of eternall life: but nowe those thinges whiche once were written of them for the edifienge of the congregation, are red in a straunge tongue without interpretation, mani­festlye agaynste Saincte Paules commaundemente, so that there is no manne hable to vnderstande them, whyche hath not learned that straunge and vnknowen tounge. Of late dayes those heauenlye misteries, wherbye Christe hath engraffed vs into hys body, and hath vnited vs one to an other, whereby also being regenerate and borne a newe vn­to God, he hath nourished, encreased and strengthned vs, [Page 36] wherby moreouer, either he hath taught and set forth an order emonges them whych are whole, or els to the sycke in soule or body hath geuen, as it were, holsome medicines & remedies: those I say, were all playnly set forth to the peo­ple in theyr owne language, so that what great & exceding good thinges euery man had receaued of god, what duty e­uery one owed to an other by gods ordinance, what euery one had professed in his vocation & was bound to obserue, wher remedy was to be had for y ^e weake & feble: he, to whō God had geuen a desire and wyllyng hart to vnderstande those thinges, might sone perceaue and vnderstande: But now all these thinges are taught and setforth in such sorte, that the people redemed with Christes bloode, & for whose sakes they were by Christ himself ordained, cā haue no mā ­ner of vnderstandinge therof at all. Of late (forasmuche as we know not how to pray as we oughte) our Lorde Iesus Chryst in his prayer, wherof he would haue no man igno­rant, and also the holy ghost in the psalmes, hymnes, & spi­rituall songes which are set forth in the bible, did teach and instruct al the people of Englād in the english tounge, that they myght aske such thynges as are according to the wyll of the father, & might ioyne theyr harts & lippes in prayer together: but now al these thynges are cōmaūded to be hid & shut vp frō thē in a straūge tonge, wherby it must nedes follow, y ^t the people neyther can tel how to pray nor what to pray for: and how can they ioyne theyr hartes and voice together when they vnderstande no more what the voyce sygnifyeth, then a brute beast? Fynally I heare say that the Catechisme which was lately set forth in the english tong, is now in euery pulpet condēned. Oh deuelish malyce, and most spite fully iniurious to the saluation of mankynd purchased by Iesus Christ. In dede Satan could not long suffer that so great light shuld be spread abroad in the world: he saw well inough that nothyng was hable to ouerthrow hys kyngdome so much as if children being godly enstructed in religiō, should learn to know Christ whiles they are yet yonge: whereby not only children but the elder fort al­so, & aged folks y ^t before wer not taught to know Christ in theyr childhode, should now euē w ^t childrē & babes be forced to learne to know hym. Now therfore he roareth now he rageth. But what els do they brethren, which serue Satan [Page 37] and become his ministers & slaues in mainteynyng of this impietie, but euen the same which they did, Math. 2 [...]. to whom Christ our sauior threatneth this curse in the gospel: wo vnto you which shut vp the kingdō of heauē before mē, & take away the key of knowledge from them: ye your selues haue not entred in, neither haue ye suffred them that would enter to come in. And from whence shall we say (brethren) that this horrible and mischeuous darknes procedeth which is now brought into the world? from whence I pray you, but euen from the smoke of the greate fornace, the bottomles pitte, Apoc. 9. so that the sonne and the ayer are now darked by the smoke of the pitte? Now, euen now out of doubte (brethren) the pit is opened emongs vs, and the locusts beginne to swarme and abbadon now reigneth. Apoca. 7. Ye therfore (my brethrē) which per­teine vnto Christ, and haue the seale of god marked in your foreheads, that is to witte, are sealed vp with the earnest of the spirit to be a peculier people vnto god, quite your selues like men & be strong, for he that is in vs, is stronger then he which is in the world: i. Iohn. 5 and ye know that al that is borne of god ouercōmeth y ^e world, & this is our victory that ouercō ­meth the world, euen our fayth. Let the world freate, let it rage neuer so much, be it neuer so cruell & bloody, yet be ye sure that no man can take vs out of the fathers handes, for he is greater then al: who hath not spared his owne sonne but hath geuen him to death for vs all, and therfore howe shal he not with him, geue vs all thynges also? who shal lay any thyng to the charge of gods elect? It is god that iustifieth, who shall then condemne? It is Christ that is dead, yea rather which is risen agayne, Rom. 8 who is also at the right hand of god & maketh request also for vs. Who shall separate vs from the loue of Christ? shal tribulation, or anguish, or per­secution, or famine or nakednes, or peril, or sword? the reste ye know brethrē. We are certainly persuaded with S. Paul by the grace of our Lord Iesus Christ, that no kind of thing shalbe hable to separate vs from the loue of god which is in Christ Iesus our Lorde. Which thing, that it may come to passe by the grace and mercy of our lord Iesus Christ to the comfort both of you and of vs all, as we for our pa [...]tes wil continually God willyng, pray for you: so (deare Brethren in the Lord) wyth all earnest and harty request, we beseche [Page 38] you euen in the bowels of our Lord Iesus Chryste, that ye will not cease to pray for vs. Fare ye well deare brethren. The grace of our Lord Iesus Christ be with you all euer­more. Amen.

To the Quenes maiesty.

IT may please your maiestye for Christe our saui­ours sake in a matter of cōsciēce, & now not for my selfe but for other pore men, to vouchsafe to heare and vnderstande this mine humble supplication. It is so honorable princes) that in the time whiles I was in the ministery of the sea of London, diuers poore men te­nants therof, haue taken newe leases of theyr tenantries & holdinges, and some haue renued and changed theyr old, & therfore haue payed fines & summes of money both to me & also to the Chapter of Paules for the confirmation of the same. Behold the cruel and vniust dea­ling of Bō ner. He can not deale iustly and truly with men, which is vntrue to god, and a hater of al truth. Now I heare say, that the B. which occupieth y ^e same rowme now, wil not allow the aforesaid leases, which must redound to many pore mens vtter ruine and decay. Where­fore, this is myne humble supplication vnto your honora­ble grace, that it may please the same for Christes sake, to be vnto the foresayd pore men theyr gracious patrone and de­fēdour, either that they may enioy theyr foresayd leases and yeres renued, as whē their matter shalbe heard with conscience, (I suppose) both iustice, cōsciēce & equity shal require, for that theyr leases shalbe founde (I truste) made without fraud or couen either of their part or of mine, & also the old rentes alwayes reserued to the sea without any kind of da­mage therof: or if this wil not be graūted, then that it may please your gracious highnes to commaund that the poore men may be restored to theyr former leases and yeares, and may haue rendred to thē agayne such summes of money as they payde to me and to the chapter for theyr leases and yeres so now takē frō thē. Which thing, cōcerning the fines payd to me, may be easely done, if it shal please your maie­sty to cōmaūd some portion of those goods which I left in my house, to be geuen vnto them. I suppose that halfe of the [Page 39] value of my plate whyche I lefte in myne offices, and speciallye in an yron cheste in my bedde Chamber, wil go nighe to restore all suche fines receyued: the true summes and parcels wherof are not set in their leases, and therfore if that way shall please your hyghnes, they must be knowen by such wayes and meanes as your maiesty by the aduise of men of wisedome and conscience shall appoint. If to succo [...] the widow and father­les is pure and vnde­filed religiō as Sainct Iames sayth: Then is Boner and his reliō [...]g filthye and abhomina­ble whiche doth such wrong to the Wi­dow and fa­therles. But yet for Christes sake I craue and most humbly beseche your maie­sty of your most gratious pitye and mercy, that the former way may take place. I haue also a poore sister that came to me out of the north, with iij. fatherles childrē for her relief, whome I maried after to a seruaunt of myne owne house: she is put out of that which I dyd prouyde for them. I be­sech your honorable grace, that her case may bee mercifullye considred, & that the rather in contēplatiō that I neuer had of him which suffred indurance at my entrance to the sea of London, one penye of hys moueable goodes, for it was almost halfe a yere after hys deposition, afore I did enter in that place: yea, and also if any were left knowē to be his, he had licence to cary it awaye, or there for hys vse it dyd lie safe, and his officers do know, that I paid for y ^e lead which I foūd there whē I occupied any of it to the behoofe of the church or of y ^e house. And moreouer I had not only no part of his moueable goods, but also as his old receiuer & then min, called M. Staūton cā testify, I paied for him towards his seruantes cōmō liuertes and wages after his deposition 53. li. or 55. poūdes, I canot tel whether. Notwith­standing these godly and iust re­questes, no iustice could be had vn­til that now of late some of these shameful iniuries, by order of law haue bene redressed. In al these matters I besech your honourable maiesty to heare the aduise of mē of conscience, and especially the archbishop now of Yorke, which for that he was continually in my house a yeare and more before myne imprisonment, I suppose he is not alto­gether ignoraunt of some part of these things, and also hys grace doth know my sister, for whose succour and some re­lief, now vnto your highnes, I make most humble suit.

¶ An aunswer to a letter written vnto him by West sometyme hys Chaplayne.

[Page 40] I Wish you grace in god and loue of the truth with­out the which truely stablished in mens hartes, by the mighty hād of almighty god, it is no more pos­sible to stand by the truth in Christ in time of trou­ble, then it is for the waxe to abide the heat of the fyre. Syr, know you this, that I am (blessed be God) perswaded that this world is but transitory, and (as sainct Iohn saith) the world passeth away & the lust therof. i. Iohn. 2 Math. 10. I am persuaded christs wor [...]es to be true: whosoeuer shall confesse me before men, him wil I confesse also before my father which is in heauen, and I beleue that no earthly creature shall be saued, whom the redemer and sauiour of the world shal before his father deny. This the lorde graunt that it may be so graffed, esta­blished, and fixed in my harte, that neither thinges present nor to come, high nor low, life nor death bee able to remoue me thence. It is a goodly wish that you wish me depely to consider thynges pertaynyng vnto gods glorye: but if you had wished also y ^e neither feare of death, nor hope of world­ly prosperity should let me to maintain gods word and his truth, which is his glory and true honour, it would haue liked me well. You desire me for gods sake to remember my selfe. In dede syr, now it is tyme so to doe, for so farre as I can perceiue, it standeth me vpon no lesse daunger, then of the losse both of body and soule, and I trowe then it is time for a man to awake, if any thyng will awake him. He that will not feare him that threatneth to cast both body & soule into euerlasting fier, Luk. 12. whom will he feare? With this feare, O Lord, fasten thou together oure fraile fleshe, that we neuer swarue from thy lawes. You say you haue made much suite for me. Sir God graunt that you haue not in sauyng for my worldly deliueraunce, empayred and hindered the furthe­raunce of Gods worde and his truthe. You haue knowen me long in dede, in the which tyme it hathe chaunced me (as you say) to mislyke some thynges. It is true, I graunt: for sodayne chaunges wythout substantial and necessary cause, and the heady setting forth of extremities, I did neuer loue. Canfession vnto the minister which is able to iustruct, cor­recte, comforte, and enforme the weake, wounded, and ig­noraunt conscience, in dede I euer thought myght do much good in Christs congregation, and so I assure you I think [Page 41] euen at this day. My doctrine and my preaching, you saye you haue heard often, & after your iudgement haue thought it godly, sauyng onely for the Sacrament, whiche thyng al­though it was of me reuerently handled and a greate deale better then of y ^e rest (as you say) yet in the margēt you write warely, and in this world wisely: and yet me thoughte all sounded not well. Syr, but that I see so many chaunges in thys worlde and so much alteration, els at this your say­ing I would not a lyttle maruayle. I haue taken you for my frend, and a man whom I fansied for plainesse and faith fulnes as much (I assure you) as for your learnyng: and haue you kept this so close in your hart from me vnto this day? Sir, I consider mo thinges then one, and will not say al that I thynke. But what nede you to care what I think, for any thing that I shal be able to do vnto you, either good or harme? You geue me good lessons to stand in nothyng a­gainst my learning & to beware of vayne glory. Truely sir, I herein lyke your counsel very wel, and by Gods grace I entend to follow it vnto my liues ende.

To write vnto those whom you name, I cannot see what it wyll auayle me. For this I would haue you know, that I esteme nothyng auailable for me, which also wil not further the glory of God. And now, because I perceiue you haue an entire zeale and desyre of my deliueraunce out of this capti­uitie and worldly misery, if I shoulde not beare you a good heart in god agayne, me thynke I were to blame. Sir how nighe the daye of my dissolution and departure oute of thys world is at hand, I can not tel: the Lords wyll be fulfilled how soone soeuer it shall come. I know the Lordes wordes must be verified on me, that I shall appeare before the in­corrupt iudge, and be countable to him of al my former life. And although the hope of his mercye is my shooteanker of eternall saluation, yet am I perswaded, that whosoeuer wittingly neglecteth and regardeth not to cleare his conscience, he cānot haue peace with God nor a liuely fayth in his mercye. Conscience therefore moueth me, consideryng you were one of my familye and one of my householde, of whom then I thynke I had a speciall cure, and of all them which were within my house, whiche in dede ought to haue bene an ex­ample of godlinesse to al the rest of my cure, not only of good [Page 42] lyfe, but also in promotyng of gods word to the vttermost of their power: but (alas) now when the tryal doth separate the chaffe from the corne, how small a deale it is, god know­eth, which the wynd doth not blowe awaye: this conscience I say doth moue me to feare least the lightnes of my family shal be layd to my charge for lack of more earnest & diligent instruction which should haue ben done. But blessed be god which hath geuen me grace to see this my default and to la­ment it from the bottome of my heart before my departyng hence. This conscience doth moue me also now to requyre both you and my frend Doctour Haruy, to remember your promises made to me in times past, of the pure setting forth & preachyng of gods word & hys truth. These promises, al­though you shal not nede to fear to be charged with them of me hereafter before the world, yet loke for none other (I exhort you as my frēdes) but to be charged with them at gods hand. This conscience and the loue that I beare vnto you, biddeth me now say vnto you both in gods name, feare god and loue not the world: for god is able to cast both body and soule into hel fire. Psa. 2. When hys wrath shal sodenly be kindled, blessed are al they that put their trust in him. And the saieng of S. Iohn is true: Iohn. 2. al y ^t is in the world, as y ^e lust of y ^e flesh, y ^e lust of the eies and the pryde of life, is not of the father, but of the world, & the world passeth away and the lust thereof, but he that doth the wyl of god abideth for euer. If this gift of grace, which vndoubtedly is necessarily required vnto e­ternall saluation, were truely and vnfainedly graffed and firmely stablished in mens harts, they would not be so light, so sodainly to shrinke from the mainteynaunce and confes­sion of the truth, as is now (alas) sene so manifestly of so many in these days. But here peraduēture you would know of me what is y ^e truth. Syr, gods word is the truth, as s. Iohn saith, Iohn. 17. Eccl. 27 and that euen the same that was heretofore. For albeit man doth vary and chaunge as the moone, yet Gods word is stable & abideth one for euermore: and of Christ it is tru­ly said, Christ yesterday and to day, the same is also for euer.

Heb. 13When I was in office, all that were estemed learned in gods word, agreed this to be a truth in gods word written, that the common praier of the Church should be had in the common tongue. You know I haue conferred with manye, [Page 43] & I ensure you I neuer found man (so far as I do remem­ber) neyther olde nor newe, Gospeller nor Papist, of what iudgement so euer he was, in this thyng to be of a contrary opinion. If then it were a truth of gods worde, thinke you that the alteration of the world canne make it an vntruthe▪ If it cannot, why then doe so manye men shrinke from the confession and maintenaunce of thys truthe receyued once of vs all? For what is it I pray you els to confesse or deny Christ in this world, but to maintayne the truth taught in gods word, or for any worldly respecte to shrynke from the same? This one thyng haue I brought for an ensample: o­ther thynges be in like case, which now particularly I nede not to rehearse. For he that wil forsake wittingly, either for feare or gayne of the world, any one open truthe of gods word, if he be constrained, he wil assuredly forsake god and all his truth, rather then he will endaunger himselfe to lose or to leaue that he loueth better in deede then he dothe God and the truth of his word. I like very wel your playn speaking, wherin you saye: I must either agree or dye, and I thynke that you meane of the bodily deathe whiche is com­mō both to good & bad. Syr, I know I must dye whether I agree or no. But what folly were it then to make such an agreement by the which I could neuer escape thys deathe which is so common to al, and also incurre the gilte of death and eternall damnation? Lord graunt that I maye vtterly abhorre and detest this damnable agreement so long as I liue. And bycause (I dare say) you wrote of frendship vnto me this shorte earnest aduertisement, and I thinke verelye wishyng me to lyue and not to die, therfore bearing you in my hearte no lesse loue in god than you do me in the world, Apostata was he which fled from hys captaine to the enemy. He was also so called that departed from y ^e chrystyans to the Iewes & Gentiles I say vnto you in the worde of the lorde (and that I say to you I say to all my frendes and louers in god) that yf you doe not confesse and maintayne to your power and know­ledge, that which is grounded vpon gods word, but will ei­ther for feare or gayne of the world shrinke and play the A­postata, in dede you shall dye the deathe: you know what I meane. And I beseche you al my true frendes and louers in God, remember what I saye, for this maye be the laste tyme peraduentute that euer I shall write vnto you.

Chariss. fratri & venerabili in Christo com­presbytero Ioanni Hopero gratiam & pacem.

DIlecte frater & venerabilis in Christo compresbyter, cō ­donet mihi precor tua dilectio, quod hactenus a tua captiuitate, tua simul & mea, tuam dilectionem meis lite­ris non salutauerim, quando (ingenue fateor) mihi abs te (quae tua erat humanitas) binae literae datae fuerūt, diuersis qui­dem temporibus, sed eis sēper profecto in quibus aut mihi per ini­quitatem temporis rescribere bene non licuit, aut si rescripsissem de literis ad te tuto perferendis multum dubitaui. Iam vero cha­rissime frater, quum ex illis tuis lucuhrationibus, quas mihi non nisi obiter videre contigit, facile intelligo nos in ijs quae sunt no­strae religionis fundamenta & bases omium (aduersus quas mun­dus hodie tantopere insanit) probe conuenire, & in vnū conspirare, vtcū (que) in rebus minoribus & religionis appēdicibus olim tua prudentia & mea simplicitas, in alîquibus (fateor) vter (que) suum sē ­sum habebat: iam inquam cognoscat tua dilectio, quod ex animo (deus mihi testis est) in viscerihus Christi te diligam frater in veritate, propter veritatem quae permanet in nobis, & vt mihi per suasum habeo, per gratiam dei per manebit nobiscum in aeternū. Quoniam autem (vti video frater) mundus causam suam igere nō cessat, & cōtra Christum seruatorē quantū potest maximis munitionibus cōspirat, 1. Corin. 10 & sūmas conatur erigere altitudines a duersus cognitionē Dei: iungamus frater dextras in Christo, & pro no­stra viriliquantum (que) in nobis situm erit, non armis carnalibus sed spiritualibus, si non possumus demoliri, saltem pulsemus illas altitudines, & simul nos iam Frater praeparemus ad diem dissolutionis nostrae, per quam cum Christo post momentaneam carnis iftius nostrae afflictionem, in aeternum gratia Domini Iesu Chri­sti, simul cum illo triumphabimns in gloria sempeterna. Ohsecro frater, saluta meo nomine venerandum illum tuum concaptiuum & mihi vere venerahilem patrem D. Cromerum, de quo (mi­hi crede) ex primo die quo de eius sanctissima & grauiss. constan­tia [Page 45] in confessione veritatis euangelicoe audiui, semper maximā consolationem maximum (que) gaudium concepi in domino: integritatem enim eius viri, grauitatem & innocentiā, iāpridē vniuersa pene (credo) nouit Anglia. Benedictus igitur deus qui nobis in tanta a­bundantia iniquitatis, & in tanta ruina pietatis, talem nobis de­dit in isthac veneranda canitie testē sui Euangelij veritati. Infoelix quem tanti viri, tam grauis & innocentis pietas & constans confessio nihil permouere possūt ad cognoscendam veritatem dei. Non peto iam, frater, vt mihi quicquam rescribas, multum enim vereor ne literae intercipiantur: quanquā scias mihi de tua con­stantia & fortitudine in Domini caussa audire semper fore gratis­simum. Et vt tuae fraternitati hactenus non rescripserim, bis tamē vt potui tibi significandum curaui quod a me in tuis literis cog­noscere voluisti. Nec adhuc profecto frater, possum animum meum mutare: tot enim mihi videre videor pericula, quae me impellunt vt consulam, ne tuarum lucubrationum editionem festinare velis, saltem sub titulo nominis tui. Multum enim vereor ne hac occasi­one & tibi os obstruatur in posterum, & alijs quo (que) captiuis om­nia anferantur, quihus, alioqui multis (deo ita volente) poterunt ꝓ desse. Bene vale in Domino Chaaiss. frater, & si qui alij in vestris aedibus sūt vobiscum in causa Christi concaptiu ï, precor illis meo nomine salutem vti possis, velis impartiri, et omnium uestrū precibus apud dominum me, at (que) meos concaptiuos in domino, etiā at­ (que) etiam humillime commendo, & rursus at (que) in aeternum in Chri­sto bene vale frater Chariss.

The same in english

¶ To my most deare brother, and reuerend fellow Elder in Christe, Iohn Hoper, grace and peace.

MY dearely beloued brother and fellow Elder, whō I reuerence in the lord, pardon me I besech you, that hitherto since your captiuitie and myne, I haue not saluted you by my letters: wheras, I do in deede confesse, I haue receiued from you (suche was your gentlenes) two letters at sūdry tymes, but yet at such times as I could not be suffred to write vnto you againe, or yf I might [Page 46] haue writē, yet was I greatly in dout, lest my letters shuld not safely come vnto your hāds. But now my dere brother, for as much as I vnderstād by your workes, which I haue yet but superficially sene, that we throughly agree & wholy consent together in those thynges which are the groundes, & substātial points of our religiō, against the which y ^e world so furiously rageth in these our dais, howsoeuer in time past in smaller matters & circūstāces of religion, your wisdom & my simplicity (I cōfesse) I haue in som points varied: Now (I say) be you assured, that euen with my whole heart (God is my witnes) in the bowels of Christ, I loue you & in truth for the truthes sake, which abideth in vs, and (as I am per­swaded) shall by the grace of God, abyde with vs for euer­more. And because the world, as I perceiue brother, ceaseth not to play his pageant, 1. Cor x. & busely conspireth against Christ our sauior, with all possible force and power, exaltyng high thinges against the knowledge of god: let vs ioyne handes together in Christ, and if we cannot ouerthrowe, yet to our power and as much as in vs lieth, let vs shake those hyghe thinges, not with carnal but w ^t spiritual weapōs: & withall brother, let vs prepare our selues to y ^e day of our dissoluti­on, wherby after the shorte time of this bodely affliction, by the grace of our lord Iesus Christ, we shall triumphe toge­ther with him in eternall glory.

I pray you brother salute in my name that reuerend fa­ther, Of this good fa­thers god­ly ende and constant cō fession of the truth, you shall read in the next editiō of the boke of martyrs your fellow prisoner Doctor Crome, by whom since the first day, y ^t I heard of his most godly & fatherly constancy in confessing y ^e truth of the gospel, I haue conceiued great con­solation and ioy in the lord. For the integritie and vpright­nes, the grauitie & innocēcy of that mā, al Englād I think, hath knowen long ago. Blessed be God therfore, whiche in such abundance of iniquity, & decay of all godlinesse, hath geuen vnto vs in this reuerend old age, such a witnes for the truth of his gospel. Miserable & hard harted is he, whō the godlines & constant confession of so worthy, so graue, & innocent a mā, wil not moue to acknowledge & cōfesse the truth of god. I doe not nowe brother require you to write anye thing to me againe, for I stād much in feare lest your letters should be intercepted before they can come to my hands. Neuertheles know you, that it shalbe to me great ioy to heare [Page 49] of your constancie and fortitude in the lords quarel. And al­beit I haue not hitherto writen vnto you, yet haue I twise as I could, sēt vnto you my mind touching y ^e matter which in your letters you required to know, neither can I yet brother be otherwise persuaded, I see me thinkes so many pe­rils wherby I am earnestly moued to coūsel you not to ha­stē the publishyng of your workes, especially vnder the title of your own name. For I feare greatly least by this occasi­on, both your mouth should be stopped hereafter, & al things taken awaye from the reste of the prisoners whereby otherwise, if it so please god, they may bee able to doe good to ma­ny. Farewell in the lord my most deare brother, and if there be any more in prison with you for Christes cause, I besech you as you may, salute them in my name: to whose praiers, I do most humbly and hartely commēd my selfe and my fel­low prisoners concaptiues in the lord, and yet o [...]ce againe and for euer in Christ, my most deare brother, Farewell.

☞ A letter of M. Edmunde Grindal, then being in exile for the testimony of the truth, and now bishop of London, to D. Ridley prisoner in Oxforde, whiche we thoughte good here to place, for that the letter followyng is an aunswer therof.

GRatiam & consolationem a Domino & seruato­re nostro Iesu christo. Syr I haue often bene desirous to haue written to you and to haue heard from you, but the iniquity of the tymes haue hitherto always put me forth of all hope and comfort. Now at thys present god semeth to offer some likelyhode, that these might come to your handes, which I thought to vse, referring the rest to Gods dispositiō. Your present state, not I only (who of all other am most boūd) but also all other our brethrē here, do most hartely lament, as ioyned with the most miserable captiuitie that euer anye church, of Christ hath suffred. Notwithstanding we geue god most humble thankes, for that he hath so strengthened you and others your concaptiues, to professe a good professiō before so many witnesses. And [Page 50] I doubt nothyng, but he that hath called you and them not onely to beleue vpon hym, but also to suffer for hym, dothe not leaue you destitute of that vnspeakable comfort which he vseth to mini­ster abundantly to his in the schole of the crosse. He graunte that his name may be glorified in you, whether it he by life or death, as may be most to his honour, and your euerlasting consolation.

Syr I thought it good to aduertise you partelye of our state in these parties. We be here dispersed in diuers and seuerall places. Certayne be at Tigurye good students of either vniuersity a num­ber, very well entreated of maister Bullinger, of the other miny­sters and of the whole citye. An other number of vs remayne at Argentine, and take the commodity of maister Martyrs lessons, who is a very notable father. Maister Scory and certayne other with hym be in Frisland, and haue an englishe church there, but not very frequent. The greatest number is at Frankeforde where I was at this presēt by occasiō, a very fayre city, the magistrates fauourable to our people, with so many other cōmodities as exiles cā well loke for. Here is also a church, and now (god be thanked) well quieted by the prudency of maister Coxe and other whiche mette here for that purpose. So that now we trust god hathe prouided for such as will flye forth of Babilon, a restyng place where they may truly serue hym and heare the voice of their true pastour. I suppose in one place and other dispersed, there be wel nigh an hundreth studentes and ministers on this side the seas. Such a lord is god to work dyuersly in his, accordyng to his vnsercheable wisdom, who know­eth best what is in man. Cyprianus de lapsis. Primus est victoriae titulus gentilium manibus apprehensum, dominum confiteri. Secundus ad gloriam gradus est, cauta secessione subtractum domino re­seruari. Illa publica, haec priuata confessio est. Ille iudicē seculi vincit, hic contentus deo suo iudice, conscientiā pu [...]ā cor­dis integritate custodit. Isthic fortitudo promptior, hic soli­citudo securior. Ille appropinquante hora sua iam maturus inuentus est, hic fortasse dilatus est, qui patrimonio derelicto idcirco secessit, quia non erat negaturus, confiteretur vti (que) si fuisset & ipse detentus. We haue also here certayn copies of your [Page 51] answeres in the disputatiō. Itē Antoniana obiecta cum respon­sione. The treatise in english against transubstantiatiō, whych in tyme shalbe translated into Latine. It hath bene thought best not to printe them till we see what god will do with you, bothe for in­censyng of their malicious fury, and also for restraining you and o­thers from writing hereafter, which should be a greater losse to the church of Christ, than forbearing of these for a tyme. If I shal know your wil to be otherwise in it, the same shalbe folowed. Thus much I thought good to let you vnderstād cōcerning these matters and cō cerning the poore state of men here: who most earnestly and inces­santly do cry vnto god for the deliuery of his churche, to behold the causes of the afflicted, and to heare the grones of hys imprisoned, knowyng that you, who in this state haue more familiar accesse vnto god, do not forget vs. God comfort you, ayde you, and assist you with his spirit and grace, to cōtinue his vnto thend, to the glory of his name, the edification of his church, and the subuersion of An­tichristes kyngdome. Amen.

¶The aunswer of D. Rydley to the former letter.

BLessed be god our heauenly father which enclined your hart to haue such a desyre to write vnto me, & blessed be he againe which hath heard your request and hath brought your letters safe vnto my hāds: and ouer al this I blesse him through our lord Iesus Christ, for the great cōfort I haue receiued by the same, of the knowledge of your state and of other our dearly beloued brethren and coūtrey men in those parties beyonde the sea.

Dearly beloued brother Grindall I say to you & all the rest of our brethren in Christ with you, reioyce in the lord, & as ye loue me and the other my reuerend fathers and con­captiues (which vndoubtedly are gloria Christi) lamente not our state, but I beseche you and them all to geue vnto our heauenly father for his endles mercies and vnspeakable benefites euen in the myddes of all our troubles geuen vnto [Page 36] vs, most harty thankes. For know ye that as the weight of his crosse hathe increased vppon vs, so he hathe not nor doth not cease to multiply his mercies to strengthē vs, & I trust, yea by his grace I dout nothing, but he will so do for Christ our masters sake euē to thend. To heare y ^t you & our other brethrē do find in your exile fauour & grace w ^t the ma­gestrates, ministers and citizens at Tigury, at Frankforte and other where, it doth greatly comfort (I dare say) al here that do in dede loue Christ and his true word. I ensure you it warmed my hart to here you by chaunce to name some, as Scory and Coxe &c. Oh that it had come in your mynde to haue said somwhat also of Cheeke, of Turner, of Leauer, of Sampsō, of Chambers, but I trust to god they be all well. And syr, seing you saye that there bee in those parties with you of students and ministers so good a number, now therfore care you not for vs, otherwyse then to wishe that gods glory may be set forth by vs. For whensoeuer god shall call vs home (as we loke daily for none other, but when it shall please god to saye, Come) ye, blessed be God, are enoughe through his aid, to light and set vp again the lanterne of his word in England. As cōcernyng the copies ye say ye haue with you, I wonder how euer they did wander and coulde fynd the way to come to you. This disputatiō of his owne pen­ning is in the boke of Martyrs. My disputation, excepte you haue that which I gathered my self after y ^e disputatiō done, I can not thynke ye haue it truely. If ye haue that, then ye haue there withall the whole maner after the which I was vsed in the disputation.

As for the treatise in english contra transubstantiationē, vix possū adduci vt credam operoepretiū fore vt in latinū trāsferatur. Caeterū quicquid sit, nullo modo velim vt quicquā quocun (que) modo meo nomine ederetur, donec quid de nobis dn̄s cōstituerit fieri, vo­bis prius certo cōstiterit: & thus much vnto your letters. Now although I suppose ye knowe a good part of our state here (for we are forth cōming, euē as whē ye departed. &c) you shal vnderstād y ^t I was in y ^e tower about the space of ij. mo­nethes close prisoner, & after y ^t had graunted to me without my labour, the liberty of y ^e tower, & so continued about half a yeare, and then bicause I refused to allowe the masse with my presence, I was shutte vppe in close pryson agayne.

The last Lent saue one, it chaunced by reason of the tumult [Page 53] stirred vp in Kente, there was so manye prisoners in the Tower, that my L. of Canterb. M. Lacimer, M. Bradforde and I were put altogether in one prison, where we remai­ned still almost to the next easter, and then we three, Caun­terb. Latymer and I, were sodainly sent a little before Ga­to Oxford, and were suffred to haue nothyng with vs, but that we caried vpon vs. About the Whitsontide folowyng was our disputations at Oxford, after the which was al taken from vs, as penne and ynke, &c. our owne seruauntes were taken from vs before, and euery one had put to him a straunge man, and we eche one appointed to be kept in se­uerall places, as we are vnto this day.

Blessed be god we three at the writyng hereof, were in good health and (in god) of good cheare. We haue loked long ago to haue bene dispatched, for we were all three on one daye within a day or two of our disputations, of D. Weston be­yng the head commissioner, condemned for heretykes, and synce that tyme we remayne as we were of hym leaft. The Lordes will bee fulfilled in vs, as I doe not doubte, but by his grace it shall be to hys glory and our endles saluati­on through Iesus Christ our Lord.

Likewise the Lord hitherto hath preserued aboue al our expectation our deare brother, and in Christes cause a strōg Champion I Bradford. He is likewise condemned, and is already deliuered vnto the seculer power, & writtes, (as we haue heard say) geuen oute for hys execution, and called in again. Thus y ^e lord so long as hys blessed pleasure is, preserueth whom he lysteth, notwithstandyng the wonderfull ra­gyng of the world▪ Many (as we heare say) haue suffred va­liauntly, confessyng Christes truth, and nothyng yelding to the aduersary, yea not for the feare or paynes of death.

The names of them which I knew, & haue now suffered are these, Farrer the B. of S. Dauids, Hoper the B. of Worceter, Rogers tuus olim comprebendarius, D. Taylor of Had­ley, M. Saunders, and one Tomkyns a weauer, and now this last day M. Cardmaker with an other were burnte in Smithfield at Londō, & many other in Essex & kent, whose names are writtē in y ^e boke of life, whō yet I do not know.

West your old companion & sometime mine officer (alas) hath relented (as I haue heard) but the lord hath shortned [Page 54] hys daies, This West whē he had relented & sayd masse against his conscience, shortly after pined away and died for sorow. for anone he died and is gone. Grimbolde was caught by the heele and cast into the marshalsee, but now is at liberty agayne, but I feare me he escaped not withoute some beckyng and bowyng (alas) of hys knee vnto Baal.

My deare frende Thomas Ridley of the Bulheade in cheape, which was to me the most faithful frend that I had in my trouble, is departed also vnto god. My brother Ship syde that hath maryed my syster, hathe bene almoste halfe a yere in pryson for deliueryng (as he was accused) of certain thynges, I weene, from me: but now, thankes be to god, he is at liberty agayne, but so that the bishop hath taken from hym hys parke.

Of al vs three cōcaptiues at Oxford I am kept most strait, and with least libertie, vel quia viro in cuius edibus, ego custo­dior, vxordominatur (licet modo sit prefectus ciuitatis) mulier ve­tula, morosa, & superstitiosiss: quae etiā hoc sibi laudi ducit quod me dicatur arctissime & cautissime custodire, vir autem ipse I­rischius nomine, mitis satis est omnibus, vxori vero plusquam ob­sequentiss. Licet vxorem (vti nosti) nunquam habuerim, tamen ex hac quotidiana consuetudine quam cum istis coniugibus habeo, videor mihi non nihil posse intelligere quàm graue malum & in­tollerabile iugum sit cum mala mulierein coniugio colligari. Recte ergo sapiens dixit, vxor bona donum Dei: & iterum, mulieris bonae beatus vir. Vel haec inquam causa est, vel quia a magnis magistratibus (nescio quas ob causas) illud est vt ita fieret, ipsis mādatum: id quod illi si quando de meanimia seruitute apud eos conqueror, sedulo soepe rursus mihi inculcant.

At Cambridge (as I heare say) Omnes studiorū & statutorū reformationes nuper factae, nunc sunt denuo deformatae & deletae, & omnia sunt in pristinum chaos & in antiquum papismum re­ducta: omnes collegiorum prefecti qui synceritati euāgelij fauebāt, vel qui coniugati erāt, loco moti sunt, & alij papisticae factionis in eorum loca surrogati, quod & de socijs collegiorum qui noluerunt flectere genu Baall factū esse audio. Nec mirū, nā & istud passim factū est in vniuerso regno angliae, in omnibus Archiepiscopis, E­piscopis, Decanis, prebēdarijs, Sacerdotibus ecclesiarum & in toto clero: and to tel you much naughty matter in a few wordes, Papismus apud nos vbique in pleno fuo antiquo robore regnat. [Page 55] The Lord be merciful and for Christes sake pardon vs our olde vnkindnesse and vnthankefulnesse: for when he powred vppon vs the giftes of hys manifolde graces, and fa­uour (alas) we dyd not serue him nor rendered vnto hym thankes according to the same. We pastors many of vs wer to cold and bare to much (alas) with the wycked world, our magistrates did abuse to theyr owne worldlye gayne bothe gods Gospell and the ministers of the same, the people in many places was waywarde and vnkynd. Thus of euerye syde and of euery sort we haue prouoked Gods anger and wrathe to fall vppon vs: but blessed might he be that hathe not suffred hys to continue in those wayes, which so wholy haue displeased hys secrate maiesty, but hath awaked them by y ^e fatherly correctiō of his own sons crosse, vnto his glory and our endles saluation through Iesus Christ our Lord. My daily prayer is (as god doth knowe) and by gods grace shalbe so lōg as I liue in this world, for you my deare bre­thren that are fled out of your own countrey, bicause ye wil rather forsake al worldly things, thē y ^e truth of gods word. It is euen the same that I vse to make to God for all those churches abroad through the world, which haue forsakē the kingdō of Antichrist, & professed opēly the purity of the gos­pel of Iesus Christ: that is that god our eternall father for our sauior christs sake, wil daily encrease in you y ^e gratious gift of his heauenly spirit to the true setting forth of his glory & of his gospel, & make you to agre brotherly in the truth of the same, that there ryse no rote of bitternes amōg you, y ^t may infect that good sede that god hath sowē in your hartes already, and finally y ^t your life may be so pure and so honest accordyng to the rule of Godes woorde and accordyng to that vocation wherevnto we are called by the Gospell of Christ our sauior, that the honesty & purity of the same may prouoke al that shal se or know it, to the loue of your doc­trine, and to loue you for your honestye & vertues sake, and so both in the brotherly vnitye of your true doctrine & also in the godly vertue of your honest life, to glorify our father which is in heauen.

Ex nostratibus magni aliquoc magistratus, Cancellarius Wint. Comes Arundellus, & dn̄s Pachetusiam legatione fūgūtur vna cū Cardinali Polo, in partibus trāsmarinis ad cōponēdā (vt aiūt) pacē inter imperatorem, regem nostrum, & Francorum regem. Post [Page 56] illorum magistratuum nostrorum reditum, & partum reginae, quē iam quotidie expectamus & iam aliquandiu expectauimus, quë (que) deus pro sui nominis gloria dignetur bene illi fortunare: nos tunc statim nihil aliud quam nostrae confessionis de hoste nostro anti­quo, triumphales in domino coronas expectamus.

Omnium vestrum precibus me humillime & ex toto corde cō ­mēdo. In primis tuis ô chariss. in Christo frater & dilectiss. Grin­dalle, & chariss. fratrū & vnice mihi in dn̄o dilectorū Checi Coxi Turneri, Leueri, Sampsonis, Chamberi, & omniū fratrū nostrorū & conterraneorum qui apud vos degunt & diligunt dominū no­strum Iesum Christum in veritate. Cōmedo etiam vobis reueren­diss. patres & concaptiuos meos in domino Thomam Cranmerum iam vere magnipastoris & Archipresulis nomine digniss. & ve­teranum illum nostrae gentis Anglicanae verum Apostolum & Christi. H. Latimerum. Condona mihi frater harum prolixitatem, non enim post hac credo chariss: frater, meis literis iam amplius ali quando turbaberis. Oxonij.

To M. Cranmer and M. Latymer beyng separated from hym and prisoners in seuerall places.

THe cause of my brothers enprisōmēt is this, so farre as I can perceaue. There is a yonge man called M. Grymbolde whiche was my chaplain a preacher, & a mā of much eloquēce both in the english and also in the Latin. To this man beyng desirous of al things which I had written and done synce the beginning of mine em­prisonmēt, my brother as is said) hath sent copies, no more but of all things y ^t I haue done. First a litle treatise whiche M. Latymer and I wrote in the toure, where is before my my sayings. N. R. & before M. Latimer. H. L. Also an other draught which I drew out of the Euangelists & of S. Paul, y ^t the words of y ^e lordes supper, are figuratiuely to be vnder stand, alleaging out of the doctors only vi: thre of the greke church, which are Origen, Chrisost. ad Cesa. monachū, & Theodoret & three of the latin church: Tertullian, Augustine, & Gelasius, He had of my brother also a copy of my iij. positions to the thre [Page 57] questions here propounded to vs at Oxford: thē also a copy of my disputation in the scholes as I wrote it my selfe after the disputation. Item the letter Ad fratres in diuersis carceribus. All these thinges they haue gotten of Grymbold (as my brother doth suppose) not that Grymbold hath bewrayed hym but (as is supposed) one whiche my brother trusted to ca­rye his letters vnto Grymbolde: for it will not synke in­to my heade to thinke that Grymbold woulde euer playe me such a Iudas part. Although these things are chaunced farre otherwise then I had thoughte they shoulde (for my mynd was that they shoulde not haue comme abrode vntil my body had bene layd to reste in peace) yet truely I sup­pose this is not thus chaunced without gods graciouse prouidence which he hath ouer al his, and I trust that god of his goodnes shal turne it to hys owne glory. For it shal e­uidently appeare to the reader of these thinges whych they haue, that the cause why I do dissent from the Romish reli­gion is not any study of vayne glory or of singularitye, but of conscience, of my bound duty towardes god & towardes Christes church and the saluation of myne owne soule, for the which by gods grace I wyll wyllingly ieoperd here to lose life lands and goods, name and fame, and what els is or cā be vnto me pleasāt in this world. My brother as yet, because they nether shewed any comissiō or authority wherbye they did examine him nor also anye thynge of his let­ters (although they said they had them) as yet I say my brother hath confessed nothing. But I loke for none other but he shalbe forced to tel wher he hadde the copies and where they be, and I wylbe content that he shal say the truth, that he had them all of me, let them come and take them & caste them into the fire, if god know they wil promote his glory: they can do no more then he wil suffer them. Bicause in the booke of N. R. and H. L. it is saide in the ende that. H L. hath caused his seruant to write it, I would Austine should haue word yf any farther search be, to kepe hym out of the way. God shall rewarde you both for my brother: You my Lord of Caunt. for your meate and dayly comfort, and you father L. for your mony and comfortable messeges. I trust in God my brother though he be younge yet wyl studye to, learne to beare Christes crosse patienly as a yong Scholer in Christs Schole: God encrease his grace in vs all. Amen.

To maister Bradford prisoner in the kinges Bench.

WElbeloued in Christ our sauiour, we all with one hart wish you, with all those that loue god in dede and truth, grace and healthe, and specially to oure dearely beloued companions which are in Christs cause and the cause both of theyr brethren and of theyr own saluation, readye and willing to put theyr necke vnder the yoke of Christs crosse. How ioyful it was to vs to heare the reporte of D. Taylor & of his godly confession &c: I ensure you, it is hard for me to expresse. Blessed be God which was and is the geuer of that and all godly strength and stomacke in the time of aduersity. As for the rumors that haue or doe go abroade either of our relenting or massing, we trust that they which know god and theyr dutye towardes theyr bre­thren in Christ, wil not be to lyght of credit to beleue them. It is not the sclaunderers euell tounge but a mans owne euell deede, that can with God defile a man, and therfore by gods grace, you shal neuer haue cause to doe otherwise then you say you do, that is not to doubt but that we will conti­nue, &c. Like rumor as you haue hearde of oure comminge to London hathe beene here spreade of the comminge of certayne learned men prisoners hether from London: but as yet we knowe no certeyntye whether of these rumors is or shalbe more true. Know you y ^t we haue you in our dayly remembrance, and wish you and all the rest of our foresayde companions, well in Christ. It should do vs much comfort if we might haue knowledge of the state of y ^e rest of our most dearely beloued, which in this troublesome time doe stande in Christes cause, and in the defence of the truth therof. We are in good health thankes be to God, & yet the manner of our entreting doth chaung as soure ale doth in sōmer. It is reported to vs of our kepers, that the vniuersity beareth vs heauely. A cole chaunced to fal in the night out of the chim­ney & burnt a hole in the floore, & no more harme was done, the balifes seruants sitting by the fyer. An other night there chaunced a drunken fellow to multiply wordes, and for the same he was set in Bocardo. Vpon these thinges as is re­ported, there is risē a rumor in the towne & countrey about, [Page 59] that we would haue brokē the prisō w ^t such violēce, as if the balifes had not plaid the prety men, we should haue made a scape. We had out of our prisō a wal that we might haue walked vpon, and our seruants had liberty to go abroad in the towne or fieldes: but now both they and we are restrayned of both. The bishop of Worceter passed by vs through Ox­ford, but he did not visit vs. The same day beganne our re­straint to be more, and the boke of the communion was ta­ken from vs by the balifes at the Mayors commaundemēt. No man is licenced to come vnto vs: afore they might that woulde, see vs vpon the wal, but that is so grudgod at and so euel reported, that we are now restrayned &c. Sir blessed be God, with all oure euell reportes, grudginges and re­strayntes, we are mery in God, and all our eare is and shal­be by gods grace, to please & serue him, of whome we loke and hope after this temporall and momentany miseries, to haue eternall ioy and perpetuall felicity, with Abraham, I­saac and Iacob, Peter and Paule and al the blessed compa­ny of the aungels in heauen, through Iesus Christ our lord. As yet there was neuer lerned man or any scholer or other y ^t visited vs since we came into Bocardo, Bocardo is a stin­king and filthy prison for drunkards whores and harlottes and the vi­lest sort of people. which now in Ox­ford may be called a colledge of quondās: for as you know we be no fewer here thē thre, and I dare say, euery one well contented with his portion, whiche I doe recken to be our heauenly fathers gracious & fatherly good gift. Thus fare you wel. We shal with gods grace one day mete together & be mery: the daye assuredly approcheth apace, y ^e lord graūt y ^t it may shortly come, for before y ^t day come I feare me the world wyl waxe worse & worse: but thē al our enemies shal be ouerthrown & troden vnder foote, righteousnes, & truth then shall haue the victory and beare the bell away, wherof the lord graunte vs to be partners & all that sincerely loue the truth. We al pray you, as you can to cause al our commē dations to be made to all such as you know did visit vs & you when we were in the tower with theyr frendly remē ­brances & benefites. Mistres Wilkinson & mistres Warcup haue not forgottē vs, but euen since we came into Bocardo w ^t theyr charitable & frēdly beneuolence, haue cōforted vs: [Page 60] Not that els we lacke, (for god be blessed which euer hether­to hath prouided sufficiently for vs) but it is a great cōfort & an occasion for vs to blesse god when we se that he maketh them so frendly to tender vs, whom some of vs were neuer familierly acquaynted withall.

To maister Bradford.

DEarely beloued, I wysh you grace mercy & peace. According to your mind I haue run ouer all your papers, and what I haue done (which is but smal) therin may appeare. Sir what shall beste be done with these thinges, This was a treatise of the com­muniō with other thinges which M. Bradforde sent to hym to peruse & to geue his iudgement therof. now you must consider: for if they come in sight at this time, vndoubtedly they must to the fier with theyr father, and as for any safegarde that your custody can be vnto them, I am sure you loke not for it: for as you haue bene partner of the worke, so I am sure, you loke for none other, but to haue and receaue like wages and to drinke of the same cuppe. Blessed be god that hath geuen you libertye in the meane ceason, y ^t you may vse your pen to his glory, & to the comfort (as I heare say) of manye. I blesse god dayly in you and all your whole companye, to whome I beseche you to commend me hartly. Now I loue my countreyman in deede and in truth, I meane. D. Taylor, not now for my earthly countreis sake, but for oure heauenly fathers sake, whome I heard say, he did so stoutly in time of perill con­fesse: and yet also now for our countreis sake and for all our mothers sake, but I meane of the kingdome of heauen and of heauenly hierusalem, and bicause of the sprite which bringeth in hym, in you, and in your cōpany such blessed fruites of boldnes in the lords cause, of pacience, and constācy. The Lord which hath begon this worke in you al, performe and perfite this his own dede, vntill his own day come. Amen.

As yet, I perceiue you haue not beene baited & the cause therof God knoweth, which wil let them do no more to his then is his pleased will and good pleasure to suffer them to do for his own glory and to the profit of them which be trulye his, for the father whiche dothe guide thē that be christs to Christe is more mighty than all they, and no man is able to pulle thē out of the fathers hands: except, (I say) it please [Page 61] our father, it please our maister Christe to suffer them, they shal not be able to sturre one heare of your heades. My bro­ther. P. the bearer hereof, would that we shoulde say what we thynke good concerninge your mynde: that is, not for to aunswere excepte ye myghte haue somewhat indiffe­rent iudges. We are (as ye know) separated, & one of vs can not in any thing consult with an other, and muche straite watching of the baylifes is about vs that there be no priuy conference amongest vs. And yet (as we heare) the scholers beare vs more heauelye then the townsemen. A wonder­ful thing, among so many, neuer yet scholer offred to any of vs (so farre as I know) any manner of fauor either for or in Christes cause. Now as concerning your demaunde of our counsell, for my part I do not mislike that which I perceiue ye are minded to do: for I loke for none other, but if ye aunswere before the same commissioners that we did, ye shalbe serued & handled as we were, though ye were as wel lerned as euer was either Peter or Paule. And yet further I think that occasion afterward may be geuen you, and the conside­ration of the profite of your auditory may perchaūce moue you to doe otherwise. Finallye, determinately to saye what shalbe beste, I am not able: but I truste he, whose cause ye haue in hand, shal put you in minde to do that which shalbe most for hys glory, the profite of his flocke, and your owne saluation. This letter must be common to you & M. Hoper, in whome and in hys prison fellowe good father Crome, I blesse god euen from the bottome of my harte: for I doubte not but they both doe to our mayster Christe, true, accep­table and honorable seruice and profitable to his flocke, the one with hys penne and the other wyth hys fatherlye example of patience and constancye and all manner of true godlynes. But what shall I nede to say to you, let this be common amonge your brethren? among whome (I dare say) it is with you as it is with vs, to whome all thinges here are common: meate, money, and what soeuer one of vs hath that can or may doe an other good. Althoughe I sayde the baylifes & our hostes straitly watch vs that we haue no conference or intelligence of any thynge abroade, yet hath God prouided for euery one of vs in y ^e stede of our seruants faythful fellowes which wilbe content to heare and see, and to do for vs what so euer they can: it is Gods worke surely, [Page 62] blessed be God for his vnspeakeable goodnes. The grace of our Lorde Iesus Christe and the loue of God, and the com­munion of the holy goste be with you all, Amen, Amen. As farre as London is from Oxford, yet thence we haue recea­ued of late both meate, money, and shyrtes, not onlye from such as are of our acquayntance, but of some whom this bearer can tell, with whome I had neuer to my knowledge a­ny acquaintance. I knowe for whose sake they do it: to hym therfore be all honoure glorye and due thankes, And yet I pray you do so much as to shew them that we haue receiued theyr beneuolence, and (god be blessed) haue plentye of all such things. This I desire you to do, for I know they be of maister Hopers and your familier acquayntaunce. Mayster Latimer was crased, but I heare nowe thankes be to God that he amendeth agayne.

To maister Bradford.

BRother Bradford I wish you and your companye in Christ, yea & al the holy brotherhode that nowe wyth you in diuerse prisonnes suffreth and beareth paciently Christs crosse for the mayntenance of his gospell: grace, mercy and peace from god the father and frō our Lord Iesus Christe. Syr, consideringe the state of this chiualrie and warfare, wherein I doubte not but we be set to fight vnder Christes banner and his crosse against oure gostly enemy the deuill and the old serpent Satā, me think I perceaue two thinges to be his most perilous and moste daungerous engines which he hath to impugne christs ve­rity, his gospel, his faith: and y ^e same two also to be the most massye postes and most mighty pillers, wherby he mainteyneth and vpholdeth his Satanical sinagoge. These two sir, are they in my iudgement: the one his false doctrine and i­dolatry call vse of the Lords supper, and the other, the wic­ked and abhominable vsurpation of the primacye of the sea of Rome. By these two Satan semeth to me principally to manteine and vphold his kingdom: by these two, he driueth down mightely (alas) I feare me, Apo. 8. the third part of the starrs [Page 63] in heauen. These two poysonfull rotten postes he hathe so painted ouer with such a pretence and colour of religion, of vnitye in Christes church, of the catholike fayth and suche like, y ^t the wily serpēt is hable to deceaue (if it were possible) euen the elect of god. Wherfore Iohn sayd not w ^tout great cause, Apoc. ij. if any know not Satans subtilties and the dounge­ons thereof, I will wishe him no other burden to be laden withal. Sir, because these be his principal and maine postes whervppon standeth all his falshode, craft, and trecherye, therfore according to the pore power that God hath giuen me, I haue bended mine artillary to shoote at the same. I know it to be but little (God knoweth) that I can do, and of my shote I know they passe not. Yet wyll I not (God willing) cease to do the best that I can, to shake those canke­red and rotten postes. The Lord graunt me good successe, to the glory of hys name and the furtheraunce of Christes gos­pell. I haue now alredy (I thanke god) for this present time spent a good part of my powder in these scryblyngs, wherof thys bearer shall geue you knowledge. Good brother Bradforde, let the wicked surmise and saye what they liste, know you for a certeynty by gods grace, without al doubt, that in Christes gospelles cause, against and vpon the fore­sayd gods enemyes, I am fully determined to liue and die. Fare well deare brother, and I beseche you and all the reste of our brethern, to haue good remembrāce of the condemned heretikes (as they call them) of Oxforde in your prayers. The bearer shall certifye you of our state. Fare well in the Lorde.

To maister Bradford

DEarelye beloued brother, blessed be God oure heauenlye father for hys manifolde and innu­merable mercies towardes vs, and blessed mighte he be that hath spared vs thus long to­gether, that eche one of vs maye blesse his mercye and clemencye in other vnto this daye a­boue the expectation and hope of any worldlye appearance.

[Page 64]Where as you wryte of he outragious rule that Sathan our gostly enemy beareth abrode in the worlde, wherbye he stirreth and rayseth so pestilente and heynous heresies, as some to deny the blessed trinity, some the diuinity of our sa­uiour Christ, some the diuinity of the holy gost, some the baptisme of infants, some original sinne, and to be infected with the errors of the pelagiās, & to rebaptise those that haue ben baptised with Christes baptisme alredy: alas syr this doth declare this time and these dayes to be wicked in dede. But what can we looke for els of Sathan here and of his mini­sters but to do the worste that they can so farre forth as god shal or wil suffer them. And now me thincke he is lesse to be merueled at at this tyme if he bestirre him by al manner of meanes, y ^t the truth in deede doe take no place. For he seeth now (blessed be God) that some goe aboute in deede and in truth, not trifeling, but with the losse of all that they are a­ble to loose in thys worlde, goodes landes, name, fame and life also, to setforth Goddes woorde and hys truth, and by Goddes grace shall do, and abide in the same vnto the ende: now therfore it is time to be stirre him I trowe. And as for the diuersitye, of erroures, what careth he thoughe one be neuer so contrarye to an other? He rekeneth all (and so he may) to be his who soeuer preuayle, so that truth pre­uayle not. Neuerthelesse good brother, I suppose that the vniuersal plage is most daungerous which at this day is (alas) fostered and maisterfully holden vp by wytte, worldly policy, multitude of people, power and al worldly meanes. As for other the deuilles Galtroppes that he casteth in our wayes by some of hys busye headed yonkers, I truste they shall neuer be able to do the multitude so greate harme. For blessed be god, these heresies before time when Satan by his seruants hath bene about to broch them, haue by gods ser­uantes alredy bene so sharpely & truly confounded, that the multitude was neuer infected with them, or els where they haue bene infected, they are healed againe, that now the pe­rill is not so greate. And where you say that if your request had bene heard, things (you thinke) had bene in better case then they be: know you y ^e cōcerning the matter you meant, I haue in latin drawne out the places of the scripures and vpon the same haue noted what I can for the time. Syr in those matters I am so fearful, that I dare not speak farther, [Page 65] yea almost none otherwise then the very texte dothe (as it wer) lead me by y ^t hād. And where you exhort vs to help &c: He meane [...] here the mat­ter of Gods election, wherof he af­terward Wrote a god­ly and comfor­table treatise remaynyng yet in the hādes of so [...] and hereafter shal come to light, if god so will. O lord what is els in this world y ^t we now shold list to do? I blesse my lord god I neuer (as me thinketh) had more nor better leasure to be occupied with my pen in such things as I cā do to set forth (when they may come to light) gods glory. And I blesse my lorde god through Iesus Christe, my hart and my worke are therin occupied, not so fully & per­fectly as I wold, but yet so as I blesse god for y ^e same. Fare well deare brother, the messenger tarieth & I may not now be longer with you. The lord I trust verely shall bring vs thether where we shall eche one with other in Christe oure sauiour, reioyce and be mery euerlastingly.

¶To maister Bradford.

DEarely beloued brother Bradforde, I hadde thought of late that I had written vnto you your last farewel, vntill we should haue met in the kingdome of heauen, by our deare bro­ther Austine, and I sente it to meete you in Lankeshyre, whether it was said here you were appoincted to be sent to suffer. But now, sith they haue chaūged their purpose and prolonged your death, I vnder­stande it is no other thyng, then that once happened to Pe­ter and Paule. The whiche although they were of the firste which were cast in prison, and as litle shoned peryll as any other did, yet god would not haue them put to death wyth the first, because he had more seruice to be done by their mi­nistery, which his gratious pleasure was they should do: so without doubte deare brother I am persuaded that y ^e same is the cause of the delay of your Martyrdome. Blessed be the holy Trinity, the father, the sonne and the holy Ghoste. for you threefolde confession. I haue redde all three wyth great comforte and ioye and thankesgeuyng vnto God for his manifolde giftes of grace, wherewith it is manifesse to the godlye reader that GOD dyd assyste you mightilye. And blessed be God agayne and agayne, which gaue you so good a mynde and remembraunce of your othe once made against the bishop of Rome, least you should be pertaker of [Page 66] the common periury which all men almost are nowe fallen into, in bringyng in agayne that wicked vsurped power of hys. Ieremy, 4. Which othe was made accordyng to the Prophete, in iudgement, in ryghteousnes, and in truth, and therfore can not without perintye be reuoked: let Satan roare and rage and practise all the cruelty he can. Oh good lord that they are so busye with you about the church. It is no new thing brother that is happened vnto you, for that was alwayes the clamor of the wycked bishops and priestes against gods true prophets: the tēple of the lord, the tēple of the lord, y ^e tē ­ple of y ^e lord: EZechi. 7. & they said y ^e law shal not departe frō the prieste nor wisdom frō the Elder, and yet in them whom they only estemed for theyr priests and sages, there was neither gods law, nor godly wisdome. It is a maruelous thyng to heare what vayne communication is spreade abroad of you. It is said here that you be pardoned your lyfe, and when you were appointed to be banished and to go, I can not tel whether, you should say that you had rather here suffer, then go where you could not lyue after your consciēce, and that this pardon should be begged for you by Borne the Bishop of Bathe, for that you saued his lyfe. Agayne, some say and a­monges other myne hostes reported, that you are hyghlye promoted, and are a great man with my lorde Chauncelor. This I could not beleue, but did denye it as a false lye: so surely was I alwayes perswaded of your constancye. What god will do with vs he knoweth. In the meane tyme won­derfull it is to behold how the wysedome of GOD hath in fatuated the policye of the worlde and scattered the craf­ty deuises of the worldlye wyse. For when the state of re­ligion was once altered, and persecution beganne to waxe whote, no man douted but Cranmer, Latymer, and Ryd­ley, shoulde haue beene the fyrste to haue beene called to the stake. But the subtyle policye of the world settyng vs a­parte, fyrst assaulted them, by whose infirmity they thought to haue more vauntage, but god disapoynted their subtyll purpose. For whom the world estemed weakest (praised be god) they haue found most strong, sounde and valyaunte in Christes cause vnto the death, to geue suche an onset as I dare say all the aungels in heauen do no lesse reioyce to be­hold in them, then they dyd in the victorious constancy of Peter, Iohn. 15. Paule, Esay, Helyas or Hieremy. For greater loue [Page 67] no man hathe than to bestowe hys lyfe &c. Good brother haue me and vs all continuallye in your remembraunce to god in your prayers, as God willyng we shal not be in our prayers forgetfull of you.

¶To maister Bradford.

BRother Bradford, I wishe you in Christ our Sa­uiour, grace, mercy, and peace, and to al thē which are with you or any where els captiues in Christ, and to heare that ye be al in good health and stand constātly in the confession of Christes gospell, it dothe har­tely reioyce vs. Knowe you lykewyse that we all here bee (thankes be to god) in good health and comforte, watchyng wyth our lampes lyght (I trust in god) when it shall please our maister the brydegrome, Math. 25. to call vs to wayte vpon hym vnto the mariage. Now we suppose the daye doth approche apace, for we heare that the Parliamente is dissolued. The Burgesses of Oxforde are come home, and other newes we beare not, but that the kyng is made protector to the prince to be borne, And that the bishoppes haue full authoritye Ex officio, to enquire of heresies. Before the Parliament began, it was a rumour here that certayne from the Conuocation house was appoynted, yea readye to haue come to Oxford, and then there was spyed out one thynge to lacke for want of a law, to performe theyr entente. Nowe seyng they canne want no law, we cannot but looke for them shortly, I trust to gods glory, let them come when they will. &c.

Brother Bradford I maruayle greatly of good Austine where he is, for that I hearde say he promised hys mayster to haue bene here before thys tyme, and he had from me that I woulde bee lothe to loose, yea to wante when tyme shal be that it myghte doe, nay helpe me to do my lord and my maister Christ seruice. I meane my scriblynges de abomina­tionibus sedis Romanae & pōtificū Romanorū. I haue no copye of the same, & I loke daily to be called in certamen cum anti­quo Serpente, and so I tolde hym, and I weene you also by whose meanes I was more moued to let hym haue them. I doubte not of hys fidelitye: I praye God he bee in [Page 63] health and at libertye, for I haue bene and am carefull for him. I haue hearde that maister Grimbolde hathe gotten hys libertye: If withoute anye blemishe of Christes glory I am right glad therof. My brother in law is wher he was that is in Bocardo the common Iayle of the towne. I haue written her a letter to maister Hooper, I pray you cause it to be written to him agayne. Commend me to all your pri­son fellowes and our brethren in Christ. If Austine were here I would haue had more to say. The lorde graunt that all be with him wel, who euer preserue you and al that loue our sauiour Christ in synceritie and truth, Amen.

Yours by gods grace in our maister Christs cause vnto y ^e stake, & thēceforth without al daūger & peril for euer and e­uer. I am sure you haue heard of our new apparel, & I dout not but London will haue their talke of it. Syr knowe you that although this semeth to vs in our case muche thankes worthye, yet haue we not that apparell that we loke for, for thys in time wil weare, and that which we loke for ryghtly done on will endure, and is called stola immortalitatis.

¶To maister Bradford.

OH deare brother, seyng the time is now come wherin it pleaseth the heauenly father for Christ oure sa­uiour hys sake, to call vpon you, and to byd you to come, happy are you that euer ye were borne, thus to be awake at the lords callyng. Euge serue bone & fidelis, quia super pauca fuisti fidelis, super multa te constituet, & intrabis in gau­dium domini. O deare brother, what meaneth this, that you are sent into your owne natiue countrey? The wisdom and policy of the world may meane what they will, but I trust god will so order the matter finally by his fatherly proui­dence, that some greate occasion of Godes gratious good­nesse shalbee plenteouslye powred abroade amongest his, our deare brethren in that countrey by this your Martyr­dome. Where the Martyrs for Christs sake shed their bloud and lost their liues, O what wondrous things hath Christ afterward wrought to his glory, and confirmation of their doctrine? If it be not the place that sanctifi eh the man, but the holy man dothe by Christe sanctifye the place: Brother [Page 69] Bradford, then happy and holy shall be that place, wherein thou shalt suffer, and shalbe with thy ashes in Christs cause sprinkled ouer with all. Al thy countrey may reioyce of thee that euer it brought forth such a one, whiche woulde render his lyfe agayne in his cause, of whom he had receyued it.

Brother Bradford, so long as I shal vnderstand y ^t thou art in thy iorney, by gods grace I shall cal vpon our heauenly father for christs sake, to set thee safely home: and then good brother speak you and pray for the remnaunt that are for to suffer for christs sake, according to that thou thē shalt know more clearely.

We do loke now euery day, when we shall be called on, blessed be god. I went, I am the weakest manye wayes of our company, and yet I thanke our Lord god and heauen­ly father by Christ, y ^t synce I heard of our deare brother Rogers departing and stout confession of Christ and his truth euen vnto the death, my hart (blessed be God) so reioyced of it, that since y ^t tyme I say, I neuer felt any lūpish heauines in my heart, as I graunt I haue felte sometimes before. O good brother, blessed be god in thee, and blessed be the tyme that euer I knew thee. Farewell, farewell.

¶To maister Bradford.

GRatiam & pacem. &c. Althoughe I weene it is not yet iii. days ago, synce you heard from me, yet hauing suche a messēger & so diuersly enfor­ced, I cannot but say som thing to you. What? shal I thāke you for your golden token? what meane you man? This token was a pece of gold, which he sent to re­lieu [...] his brother Shipside prisoner in Bocardo. Do you not know that we haue victum & amictū e penario regio? I was so moued with your tokē that I cōmaunded it straight way to be had to Bocardo which is our cōmon Iayle. I am right glad of Austines returne for I was (as I told you) carefull for him. Blessed be God that all is wel. I haue sene what he brought from you, and shortly surueyed the whole, but in such celerity, that other also might see the same before Austines returne: so that I noted nothyng but a confused some of the matter, and as [Page 70] yet what the rest haue done, I can tel nothing at al, & it was at the writing hereof in their handes. To your request and Austines earnest demaund of the same, I haue aunswered him in a briefe letter, He meaneth here Harry Harta fro­ward free wil man, who had written a treatise a­gainst gods free electiō, which Bradford sent to M. Rydley, Cranmer, and Latymer to pervse, desy­ring M. Ryd­ley to answer the same. and yet he hath replyed agayne: but he must go without any further aunswer of me for thys tyme. I haue told Austine that I for my part, as I can and may for my tarditie and dulnes, will thynke of the matter. We are so nowe ordered and straitlye watched, that scantly our seruantes dare do any thyng for vs: so much talk and so many tales (as is said) are told of vs abroad. One of vs cānot easely nor shortly be of knowledge of an others mynd, and you know I am yongest many wayes. Austines perswasi­ons may do more with me in that I may do conueniently in this mater, armed with your earnest and zelous letters, then any rhetorike either of Tullye or Demosthenes, I ensure you therof. With vs it is said y ^t M. Grymbold was adiudged to be hanged drawen and quartered, of whome we heare now, Note the lyeng spirit of the papistes, whereby you may se whose children they are. that he is at liberty. So we heard of late, y ^t M. Hooper was hanged drawen and quartered in dede, not for heresy but for treason, but blessed be god, we here now that all is true in like. False tongues wil not cease to lie and mischeuous hartes to imagine the worst. Farewel in Christ, & token for token now I send you not, but knowe this, that (as it is told me) I haue two scarlet gownes that scaped I cānot tel how, in the spoil, wherof you shal haue your part. Commende me to all our brethren, & your felow prisoners in the Lord.

¶To Augustine Berneher, then seruaunt to M. Latymer, and nowe a faithfull minister in Christes churche, to whom because he might not come to the prison to speake with hym, he wrote as followeth.

BRother Austine you are hartelye welcome to Oxford again you haue made good spede in dede, and blessed be god for his gratious goodnes that al is well with you. That our dearly beloued brethren in Christ are al in good cōfort, harty in christs cause & stand stedfast in the confession of his true doctrine: it reioiseth (I ensure you) my hart in god to hear of it. This day was D. [Page 71] Croke with me, and both he & mystres Irish mine hostes, told me that M. Hoper is hanged drawn and quartered for treasō, but I did not beleue them, for it is not the firste tale that mine hostes hath told me of M. Hoper. And I trust the tydings that wer here spread abroad since your departure, that M. Grymbold also should haue bene arraigned & con­demned for treason to be hanged and quartered, was not true: let me heare if there be any such thyng. Not three dais agoe, there was a priuy warning geuen me from a man of god, one Lisley a glouer, that we prisoners here al iij. shuld be shortly and sodenly conueied into iij. seueral colleges: for what purpose & how to be ordred god knoweth. At y ^e which time and at the earnest request of that forenamed mā of god, I did deliuer vnto him some of the thynges I had in hand to write out: what they be you shall know of hym. Besides the things which he hath, I haue some thynges els, which (if it please god) I wold wish might come to light, if perchaūce any therby might receaue the light to loue the truth y ^e better and to abhorre the falsehode of Antichriste. I haue written annotations in priorem librū Tonstalli plenius, in secundum verò parcius: optarem vt transcriberēturne fortassis vna mecum fi­ant subito Vulcani cihus. I haue also many things, but as yet confusedly set together, of the abhominable vsurpatiō, pride arrogancy, and wickednes of the sea and bishop of Rome, and altogether in Latine. If those thynges were written out, I would wyshe that M. Bradford would take them & translate and order them as he should thinke mighte beste helpe to open the eyes of the symple for to se the wickednes of the Synagoge of Sathan. But that at your last beyng here you cast cold water vpō mine affection towards Grimbold, els me thinke I could appoint wher he might occupy himselfe to hys owne profite in learnyng which he lyketh, & to no small profytte whych myghte ensue to the church of Chryst in England: as if he woulde take in hand to inter­prete Laurentius Valla, which (as he knoweth) is a mā of singuler eloquence, his boke I mean, which he made & wrote against that false fained fable, forged of Constātinus magnus, & his dotatiō, & glorious exaltation of the sea of Rome: & whē [Page 72] he hath done that, let him translate a work of Eneas Siluius de gestis Basiliensis consilii. In the which although there be many thinges that sauoureth of the pan, and also he hymselfe was afterwarde a bishop of Rome: yet I dare say the papistes would glory but a lyttle to see suche bookes goe forthe in Englyshe. If you wil know where to haue these bokes or treatises, you may haue them both together and many lyke treatises whiche painteth oute the wickednesse of the sea of Rome, in a boke set forth by a papist called Ortwinus Grati­us, intitled Fasciculus rerum ex petendarum & fugiēdarum. In that boke you shal haue confessionem fratrum Waldensium, men of much more learnyng, godlynes, sobernes, and vnderstan­dyng in Gods word, then I would haue thoughte them to haue bene in that tyme, before I dyd reade theyr workes. If suche thinges hadde bene set forthe in our English tong heretofore, I suppose surely greate good might haue come to Christes churche thereby. To my good Ladies grace and to my Ladye Vane, what thankes can I geue, but desyre almyghtye God to lyghten, comforte, and streng­then them euermore in hys wayes. The other two whome you mention, I know not, but the Lord knoweth them: to whom in them all and for all their kyndnesse, I geue most harty thanks. Maister Bradford desireth that thāks should be rendred vnto you, for your comfortable ayd, wherwyth you comforte hym, but you must tell hym that he must byd them thanke you for hym, whyche are not bound to thanke you for them selues, and yf he doe so, then I weene, all we prisoners of Oxford, shall so stoppe hys mouth.

Brother Austine, you for our comforte doe runne vp and downe, and who beareth your charges God know­eth. I knowe you muste needes in so doyng take muche paynes: I pray you take thys poore token of my good wil towardes your charges.

To Augustine Bernher.

BRother Augustine, I blesse god with all my harte in hys manyfold mercifull giftes giuen vnto our deare brethrē in Christ, especially to our brother Rogers whome it plea­sed to setforth first, no doubt but of his gratious goodnes & [Page 73] fatherly fauor towardes hym. And likewise blessed be God in the rest, as Hoper Saunders, and Taylor, whome it hath pleased the Lord likewise to set in the forefrount of the bat­tayle, against his aduersaries, and hath endewed them al (so far as I can here) to stand in the confession of his truth and to be content in his cause & for his gospels sake to lose their life. And euermore and without end blessed be euē the same our heauenly father for our deare and entierly beloued brother Bradford, whome now the Lorde (I perceiue) calleth for: for I wene he wil no longer vouchsafe him to abide a­monge the adulterous and wycked generation of thys world. I do not doubt but that he (for those giftes of grace which the Lord hath bestowed on him plenteously) hath holpen those which are gone before in their iorney, that is, hath animated and encouraged them to kepe the high way, & sic currere vti tandem acciperent premium. The Lord be his com­fort, wherof I doe not doubte, and I thanke God hartely that euer I was acquaynted wyth hym, and that euer I had suche a one in my house. Protomar­tyr is the first Mar­tyr: whome he so called, because he was the first that suffred here in those bloudy dayes. And yet agayne I blesse God in our deare brother and of thys tyme protomartyr Ro­gers, that he was also one of my callinge to be a preben­darye preacher of London. And nowe because Grindall is gone (The Lord I doubt not hath and koweth wherein he will bestowe him) I truste to God it shall please him of his goodnes to strengthen me to make vp the trynytye out of Paules churche, to suffer for Christ, whome God the father hath annoynted, the holye spirite doth beare witnes vnto, Paule and al the Apostles preached. Thus fare you well. I had no paper, I was constrayned thus to write.

To Augustine Berneher.

BRother Austine I thanke you for your ma­nifolde kindenesse. This almes was sent him by the Ladye Katherin Duches of Suffolk, to who he wrote a­gaine a wor­thy letter, which is l [...]st and many other writen bot [...] to her & others. I haue receiued my La­dies graces almes, sixe Royalles syxe shil­linges and eyghte pence. I haue written a letter here vnto her grace, but I haue made no mention therof, wherfore I desire you to render to her grace harty thankes. Blessed be God, as for my selfe I wante nothyng, but my Ladies almes commeth happilye to relieue my poore brothers ne­cessity, whome you know they haue cast and kepe in prison [Page 74] (as I suppose) you know the cause why. Farewell brother Austine, & take good heede I pray you, & let my brothers case make your y ^e more wary. Read my letter to my ladies grace. I would maistres Wilkinsō & maystres Warcup had a copy of it: for althoughe y ^e letter is directed to my ladies grace a­lone, yet the mater therof pertaineth indifferētly to her grace and to all good women, which loue God and his worde in deede and truth.

¶ To Maistres Glouer, a woman zelous and harty in the cause and furtherance of Gods gospell.

MAistres glouer, I wysh you grace & peace, and although I am not acquainted w ^t you, yet neuer­theles, hearing that your husbād master Glouer is in prison for gods wordes sake, and also that you are a womā harty in gods cause, and third­ly that old father Latimer is your vncle or nere cosin, whō I do thinke y ^e lord hath placed to be his standerd bearer in our age and country agaynst his mortal foe Anti­christ: I was thus bold to write vnto you in goddes behalf, to do accordinge to the report which I here of you: that is, that you be hartye in Goddes cause, and hartye to youre mayster Christ, in furdering of hys cause and settinge fourth his souldiours to hys warres to the vttermost of your po­wer. Let no carnality nor worldly regard of any thinge set you to declare your trew hart, which you are said to beare to your mayster christ aboue all other thinges. Be harty nowe also to your husbande, and declare your selfe to loue him in God as the true faythfull christiā womā vnto her husbād is bound to do. Now seing your husbād which is set by gods ordināce to be your head, is redy to suffer & abide in aduersi­ty by his masters cause, & to cleaue to his head christ: see like wise that you do your dutye accordyngly, and cleaue vnto him your hed: suffre with him y ^t you maye furder his cause. His cause nowe I vnderstande to be Chrystes cause, and [Page 75] therefore beware good syster in Chryste, that in no wyse ye hynder it. Loue so hys bodye and the case and wealthe thereof, as youre loue maye further hym to the wynnynge bothe of bodye and soule vnto euerlastynge lyfe. And thys loue shall bothe God allowe, your husbande shall haue iuste cause to reioyce thereof, and all the godlye to commend you therefore, and to number you for the same, amonge the godlye and holye women of God. To youre hus­bande I haue written more: And thus fare you well nowe good deare Sister in our sauioure Christ. I was the bolder to write vnto you, for that I vnderstoode my dearely belo­ued brother Austyne, whome I call Faustus, shouldbe the carier, a manne whome I thynke God hathe appoynted to doe much pleasure for hys preste seruauntes to hys warres.

To a frend that came to visite hym in prison but could not speake wyth hym.

WElbeloued I thancke you hartelye for youre manyfolde kyndnes, but the Lorde shal, (I trust) acquite you youre meede. Thoughe Sathan rage, the Lorde is stronge inough to brydle hym, and to put an iron chayne o­uer hys nose when it shal please hym. In the meane tyme they that are the Lordes, wyll flee vnto hym, & assuredly he wyl not forsake them that seke vnto hym, in verye deede and in truthe. Thys bearer my manne is trustye, you maye sende your token by hym. Let Nycolas keepe styll the shyrtes. The Lorde rewarde that Ladye VViatte, whyche for hys sake hathe thus remem­bred me: I doe not knowe her personne. What canne I rendre to maystres Wylkynson for all her benefytes? Nothyng surelye but to desyre the Lorde to acquite her with hys hea­uenlye grace. If you tarye I shall haue more to saye to you peraduenture hereafter. Nowe Vale in Domino charissime.

¶ The manner of D. Ridleyes handlinge in the Scholes at Oxford, and of the impudent, spite full, & cruel dealing of the papistes: which he set before his disputation by way of a preface, and is not vnfitte here to be placed among the letters, translated out of his lattin copy into englysh.

I Neuer yet in all my life sawe or hearde anye thing done or handled more vaynelye or tu­multuously, then the disputation which was had with me of late in the scholes at Oxford. And surelye I coulde neuer haue thoughte, that it had bene possible to haue found anye within this realme, beyng of any knowlege, learning and auncient degree of schole, so brasen faced and so shameles, as to behaue themselues so vainly and so like stage plaiers, as they did in that disputation.

The Sorbonical clamours which at Paris when popery most reigned, I in times paste haue sene, might be worthely thought, in comparison of this Thrasonicall and glorious ostentation, to haue had muche modesty. Howbeit, it was not to be wondred at, for that they which should there haue bene Moderatoures, and rulers of others, and whiche should haue geuen a good example in woorde grauitye &c. 1. Tim. 4. as Paule teacheth, gaue worst example of all, and did, as it were, blowe the trompet to other, to rayle, rage, roare, and cry out. By reason wherof good christian reader, it is ma­nifest that they neuer sought for any truth, but only for the glorye of the world, and a bragginge victorye. But besides the innumerable raylinges, rebukes, and taunts wherwith I was bayted on euery side, least our cause, which in deede is gods cause, and his churches, should also by the false exā ­ples of our disputations, be euel spoken of & slaundered to the world, & so y ^e verity sustayne hurt & hinderāce therby: I haue thought good to wryte my aunsweres my selfe, that whosoeuer is desirous to know them and the truth with­all, maye thereby perceyue those thinges, whiche were chiefly obiected against me, and also in effect, what was aunswered of me to euerye of them. Howebeit good Reader, [Page 77] I cōfesse this to be most true, that it is impossible to set forth either al y ^t was (God knoweth) tumultuously spoken, & like as of mad men obiected of so many, whiche spake oftētimes hudle, so that one could not well heare an other: eyther all that was aunswered of me briefly to such and so diuerse op­ponentes. Moreouer, a great part of the time appointed for the disputations, was vaynly spente in most contumelious tauntes, hyssinges, clapping of handes and triumphes more then tolerable euen in stage playes, and that in the english tounge to get the peoples fauor withall. All which thinges, when I with godly griefe did suffer, and therwithall did o­penly bewayle and witnes, that that companye of learned men, and scholes which were appoynted to graue men and to graue matters, were contaminate and defiled by such fo­lish and Robinhode pastimes, and that they which were the doers of such things, did but therby openly shew theyr vanity: I was so far by my such humble complaynt from doinge good, or helping any thing at al, that I was enforced, what wyth hissing & showting, and what with authority, to heare such great reproches and slaunders vttered agaynste me, as no graue man without blushing, could abide the herynge of the same spokē of a most vile knaue against a most wretched ruffiane. At the beginning of the disputatiō, when I should haue confirmed mine answer to the fyrst proposition in few woordes, and that after the maner of diputations, before I could make an ende of my probation, whiche was not verye longe, euen the doctours them selues cried oute, he speaketh blasphemies, blasphemies, blasphemies. And whē I on my knees most humbly & hartly besought thē, that they would vouchsafe to heare me to y ^e end, wherat y ^e Prolocutor some­thing moued (as it seemed) cried out let him reade it, let him read it: Yet whē I again began to read it, there was by & by such a cry and noyse blasphemies, blasphemies, as I (to my remembrance) neuer heard or redde the like, except it be one which was in the actes of the Apostles stirred vp of Deme­trius the siluer smith and others of his occupation cryenge out agaynst Paule, greate is Diana of the Ephesians, great is Diana of the Ephesians: and excepte it were a certayne disputation which the Arrians had against the Orthodoxes & such as were of godly iudgment in Affricke, where it is said [Page 78] that such as y ^e presidents & rulers of y ^e disputatiō were, such was also y ^t end of y ^e disputatiō. Al was done in hurly burly, and the slaunders of the Arrians wer so outragious, that nothyng coulde quietly be hearde. So wryteth Victor in the se­booke of his historye. And thus the cryes and tumultes of these men agaynste me, nowe so preuayled, that whether I woulde or no, I was inforced to leaue of the readinge of my probations although they were but short. And of the truthe herof, I haue al those that were present beyng of any discre­tion or honestye to be my witnesses. But hereof wil I cease to complayne any further. &c.

¶ To Doctor Weston, requiring performaunce of certaine promises made vnto him, but neuer fulfilled, according to thaccustomed wily & vnfaythful dealyng of the papistes.

MAyster Prolocutor, ye remember I am sure how you promised me openlye in the Scholes after my protestation, that I should see how my aun­sweres were there taken and written of the no­taries, whome you appoynted (Me fateor nemi­nem recusante) to write what should be sayd, and to haue had licence for to haue added vnto them, or for to haue altered them, as vpon more deliberation shoulde haue seemed me beaste. Ye graunted me also, at the deliuerye of myne aunswere vnto your fyrste proposition, a copye of the same. What promises he made open­ly in the scholes that were neuer performed, reade in the booke of Martyrs Folio. 958. These promyses be not performed. If your suddeyne departure be any part of the cause therof, yet I pray you re­mēber that they maye be performed, for performance of pro­myses is to be looked for at a righteouse iudges handes.

Now I send you here myne aunswers in writynge to your seconde and thyrde propositions, and doe desire and require earnestlye a copye of the same, and I shall by Gods grace, procure the paynes of the writer to be payde for and satisfy­ed accordinglye. When I woulde haue confyrmed my say­enges with authorities or reasons, you sayde there openlye that I shoulde haue hadde time and place to saye and brynge what so euer I could an other time. And the same your say­enge [Page 79] was then there confyrmed of other of the Commissio­ners: Yea and I dare say the audience also thought then that I shoulde haue had another daye to haue broughte and sayd what I could saye, for the declaration and confyrmation of mine assertions. Now that this was not done, but so sodēly sentence geuen before the cause was peefectlye heard, I can not but merueil at all, and the due reformation of all things which are amisse, I commit vnto almighty god my heauen­ly father, which by hys deare son our sauiour Christ (whome he hath made the vniuersall iudge of all flesh) shall truely & rightuously iudge both you and me,

Mayster Proloquutor I desire you, and in Gods name require you, that you truly bring forth and show al my thre aunswers writen & subscribed with mine own hand, vnto y ^e higher house of the cōuocatiō, & specially vnto my lord chauncelor, my Lordes of Duresme, Elie, Norwich, Worcetor, & Chichester, and also to show and exhibite this my writynge vnto them, which in these few lines I write herevnto you. And that I do make this request vnto you by this my wri­tyng, know you y ^t I dyd take witnes of thē, by whom I did send you this writing, & of those which were then with thē present, that is of the baylifes of Oxford, and of Maister I­rish Alderman than there called to be a witnes.

To a Cosin of hys.

GOds holye spyrite be with you nowe and euer, Amen. When I cal to remēbrabnce (beloued cosine) the state of those y ^t for fear of trouble, either for losse of goods, wil do in the sight of the world, those thinges that they know and be assured are contrary to the will of God, I can do no lesse but lament theyr case, beyng assured that the ende therof wyll be so pitifull, withoute spedye repentaunce, that I tremble and feare to haue it in remembraunce. I woulde to God it lay vpon some earthly burden, so that fredome of consci­ence mighte begenen vnto them. I write, as god know­eth, not of presumption but onlye lamentinge theyre state whome I thought nowe in thys daungerous time, should haue geuen bothe you and me comfortable instructions. [Page 80] But alas, in stede therof, we haue perswasions to follow (I lament me to rehearse it) superstitions idolatrye, yea & that worste of all is, they will seeke to proue it by the scripture. The Lord for his mercy turne theyr hartes. Amen.

A letter which he wrote as his last farewell, to al his true and faythefull frendes in God a lit­tle before he suffred: with a sharpe admoniton by by the way, to the papists the enemies of the truth.

AT the name of Iesus let euery kne bow, both of thyngs in heauen, and things in earth, and thinges vnder the earth, and let euerye tonge confesse that Iesus Christ is the lord vnto the glory of God the father. Amen.

As a man minding to take a farre iourney and to depart from his familiar frendes, commenly and na­turally hath a desire to byd his frendes farewell before hys departure: so likewise now I loking dayly when I shoulde be called for to departe hence from you (O al ye my dearely beloued brethren and sisters in oure Sauioure Christe, that dwel here in this world) hauing a like mind towardes you all, & also blessed be God of this such time & leasure, whereof I right hartely thank his heauenly goodnes: do byd you all my deare brethren and sisters (I say) in Christ, that dwel vp on the earth, after such manner as I can, Farewell.

Farewel my deare Brother George Shypside, whome I haue euer found faythfull, trusty, and louinge in all state and condicions, and now in the time of my crosse, ouer all other to me most frendly, and steadfast, & that which liked me best, ouer all other thinges, in Gods cause euer harty.

Farewell my deare sister Alice his wyfe: I am gladde to beare of thee that thou doest take Christes crosse, whiche is layed now (blessed be God) both on thy backe and mine, in good parte. Thanke thou GOD that hathe geuen thee a godly, and a louing husband: se thou honor him, and obey hym, according to Gods lawe. Honour thy mother in lawe his mother, and loue al those that perteyne vnto hym, being ready to do them good as it shall lye in thy power. As for [Page 81] thy chyldren, I doubte not of thy husbande, but that he whyche hathe geuen hym a hearte to loue and feare God, and in God them that pertayne vnto hym, shall also make hym frendely and benefyciall vnto thy children, euen as yf they had bene gotten of hys owne body.

Farewell my welbeloued brother Iohn Rydley of the Waltowne, and you my gentle and louyng Syster Eliza­beth, whome besydes the naturall league of amitye, your tender loue whiche you were sayde euer to beare towardes me aboue the reste of youre brethren, dothe bynde me to loue. My mynde was to haue acknowledged this youre louyng affection, and to haue acquyted it wyth dedes, and not wyth woordes alone. Youre daughter Elizabeth I byd farewell, whom I loue for the meeke and gentle Spi­ryte that God hath geuen her, which is a precious thyng in the syght of God.

Farewell my beloued Syster of Vnthancke, wyth all youre chyldren my nephewes and nices. Synce the depar­ture of my Brother Hughe, my mynde was to haue beene vnto them in the steade of theyr father: but the Lorde god must and will be theyr father, if they wil loue hym and feare him, and lyue in the trade of hys law.

Farewell my welbeloued and worshipfull Cosyns mai­ster Nicholas Ridley of Wyllimountswick and your wife, and I thanke you for all youre kyndnesse shewed bothe to me, and also to all youre owne kynsefolke and myne. Good Cosyn, as GOD hath sette you in that oure stocke and kyndred, not for anye respecte of youre personne, but of hys aboundaunte grace and goodnesse to bee as it were the Belweather to order and conducte the reaste, and hathe also endued you wyth his manyfold gyftes of grace bothe heauenlye and worldlye aboue others: so I praye you good Cosin (as my truste and hope is in you) continue and increase in the mayntenaunce of truthe, honestye, righ­tuousnesse and all true godlynesse, and to the vttermost of your power, to wythstande falsehode, vntruthe, vnrygh­teousnesse and all vngodlynesse, whych is forbid and con­dempned by the word and lawes of God.

Farewel my yong Cosin Rafe Whitfield. Oh your tyme [Page 82] was verye shorte wyth me: my mynde was to haue done you good, and yet you caughte in that little tyme a losse, but I truste it shall bee recompenced as it shall please al­mighty god.

Farewell al my whole kyndred and countreymen, farewell in Christ altogether. The Lorde which is the searcher of secrets, knoweth that accordyng to my hartes desire, my hope was of late that I should haue come among you, and to haue brought wyth me aboundaunce of Christes blessed Gospell, accordyng to the duetye of that office and ministe­rye, wherevnto among you I was chosen, named and ap­poincted by the mouth of that our late piereles Prince king Edwarde, and so also denounced openly in hys court by his priuye counsayle.

I warne you all my welbeloued kynsfolke and coun­treymen, that ye be not amased or astonied at the kynde of my departure or dissolution, for I ensure you I thynke it the most honour that euer I was called vnto in all my life, and therfore I thanke my Lorde GOD hartely for it, that it hath pleased hym to cal me of hys great mercye vnto this hyghe honour to suffer deathe wyllynglye for hys sake, and in hys cause: vnto the which honour he called the holy Prophets, & hys dearly beloued Apostels, and hys blessed chosē martyrs. For knowe ye that I doubte no more, but that the causes wherefore I am put to deathe, are gods causes and the causes of the truthe, then I doubte that the Gos­pell whyche Iohn wrote is the Gospell of Christe, or that Paules Epystles are the verye worde of GOD. And to haue a harte wyllyng to abyde and stande in gods cause & in Christs quarell euen vnto death, I ensure thee (O man) it is an inestimable and an honourable gyft of GOD ge­uen onely to the true electes and dearely beloued children of GOD, and inheritoures of the kyngdome of heauen. For the holye Apostle, and also Martyr in Christes cause, Sayncte Peter sayeth: [...]. Pet. 4 yf ye suffer rebuke in the name of Chryste, that is in Christes cause, and for hys truthes sake, then are ye happye and blessed, for the glorye of the Spirite of God resteth vppon you. If for rebukes sake suffered in [Page 82] Chrystes name, a man is pronounced by the mouthe of that holye Apostle, blessed and happye: howe muche more happye and blessed is he that hathe the grace to suffer death also? Wherfore al ye that be my true louers & frends, reioice and reioyce with me agayne, and render wyth me hartye thankes to God oure heauenly father, that for hys sonnes sake my Sauioure and redemer Christ, he hathe vouchsa­fed to cal me, beyng elles without hys gratious goodnes in my selfe but a synnefull and a vyle wretche, to call me (I say) vnto this hygh dygnitye of hys true Prophetes, of hys faythfull Apostles, and of hys holye electe and chosen Mar­tyrs, that is to die and to spende thys temporall lyfe in the defence & mayntenāce of hys eternal and euerlastyng truth.

Ye knowe that be my Countreymen dwellyng vpon the borders, where (alas) the true man suffreth oftentimes muche wronge at the theues hande, if it chaunce a man to be slaine of a theefe (as it oft chaunceth there) whiche wente oute with his neyghbour to helpe hym to rescue hys goods agayne, that the more cruelly he be slayne, and the more stedfastly he stooke by his neyghboure in the fighte agaynst the face of the theefe, the more fauoure and frendeship shall all hys posteritie haue for the slayne mans sake of al them that be true, as long as the memorye of his facte and his poste­ritye dothe endure: euen so, ye that be my kynsefolke and countreyemen, knowe ye (howe soeuer the blynde, ig­noraunt and wycked world hereafter shall rayle vppon my death, which thyng they can not do worse then their fathers did of the death of Christ our sauiour, of his holy prophets, Apostles and Martyrs) Knowe ye (I say) that both before God and all them that be godly, and that truely know and followe the lawes of God: ye haue and shal haue by goddes grace euer cause to reioyce, and to thanke God highlye, and to thinke good of it, and in god to reioyce of me your flesh & blood, whome God of his gratious goodnes hath vouchsa­fed to associate vnto the blessed company of hys holy mar­tyrs in heauē, & I dout not in y ^e infinite goodnes of my lord god, nor in the faithful felowship of his elect & chosē people, but at both theyr hands in my cause, ye shal rather fynd the more fauour & grace: for the Lord sayeth that he wil be both [Page 84] to them and theyrs that loue hym, the more louyng a­gayne in a thousande generations: Deut. 7. Iohn. 15. the Lorde is so full of mercye to them (I saye) and theyrs which doe loue hym in deede. And Christe sayeth agayne, that no man can shewe more loue then to geue hys lyfe for his frende.

Now also know ye all my true louers in god, my kyns­folk and countreymen, that the cause wherfore I am put to death, is euen after the same sort and conditiō, but touchyng more nere gods cause and in more weighty matters, but in the general kynd al one, for both is Gods cause, both is in y ^e mainteināce of right, & both for the commē welth, and both for the weale also of the christiā brother: although yet there is in these two no smal difference, both concernyng the enemyes, the goods stollen, and the manner of the fighte. For knowe ye all, that lyke as there, when the poore true man is robbed by the theefe of hys owne goodes truely gotten, whereupon he and hys household should lyue, he is greatly wronged, and the theefe in stealyng and robbyng with vio­lence the poore mans Goods dothe offende god, doth trās­gresse hys lawe, and is iniurious bothe to the poore man and to the commen wealth: so I saye know ye all that euen here in the cause of my death it is with the church of englād, I meane the congregatiō of the true chosen chyldren of god in this realme of england, which I knowlege not only to be my neighbors, but rather the congregatiō of my spirituall brethren and Sisters in Christe, yea members of one body, wherein by goddes grace I am and haue beene grafted in Chryste. Thys Churche of Englande had of late of the in­finite goodnesse and aboundaunte grace of almighty God, greate substaunce, greate ryches of heauenlye treasure, greate plentye of gods true and syncere woorde, the true and wholesome administration of Christes holye Sacra­mentes, the whole profession of Christes religion truelye and playnelye sette forthe in Baptisme, the playne de­claration and vnderstandyng of the same taughte in the holye Cathechisme to haue beene learned of all true Chri­stians. This churche hadde also a true and syncere forme and manner of the Lordes Supper, wherein accordyng to Iesus Christes owne ordinaunce and holy institution, [Page 85] Christes commaundements were executed and done. For vpon the bread and wyne set vpon the Lords table, thanks were geuen, the commemoration of the Lordes death was had, the bread in the remembraunce of christes bodye torne vpon the crosse, was broken, and the Cuppe in the remem­braunce of Christes bloud shedde, was distributed, and both communicated vnto all that were presente and woulde re­ceyue them, and also they were exhorted of the minister so to doe. All was done openlye in the vulgare toungue, so that euerye thyng myghte be bothe easely heard and plain­lye vnderstande of all the people to Gods hygh glory, and the edification of the whole churche. Thys churche had of late the whole Diuyne seruice, all common and publique prayers ordeyned to be sayde & heard in the cōmē congregation, not onely framed and fashioned to the true vayne of holye Scripture, but also all thynges so set forthe, accor­dyng to the commaundemente of the Lorde and Sayncte Paules doctryne for the peoples edification in theyr vul­gare toungue. It had also holye and wholsome Homelies in commendation of the principall vertues, which are com­mended in Scripture, and lykewyse other Homelies a­gaynste the moste pernitious and capitall vyces that vseth (alas) to raygne in thys Realme of Englande. Thys churche had in matters of controuersye, articles so penned and framed after the holye Scripture, and grounded v­pon the true vnderstandyng of Gods worde, that in short tyme, yf they hadde bene vniuersally receyued, they should haue beene able to haue sette in Christes churche, muche concorde and vnitye in Christes true Religion, and to haue expelled manye false erroures and heresyes, where­wyth thys churche (alas) was almoste ouergone. But (alas) of late into thys spyrytuall possession of the hea­uenly treasure of these godlye ryches, are entred in theues that haue robbed and spoyled all thys heauenlye treasure awaye. I maye well complayne on these theues, and crye oute vppon them wyth the Prophete, saying: Deus ve­nerunt gentes in haereditatem tuam. &c. Psalme, 79. O Lord GOD the Gentiles, heathen nations are come into thy heritage, they haue defyled thy holye Temple, and made [Page 86] Ierusalem an heape of stones, that is, they haue broken and beate downe to the grounde thy holye citye. This hethe­nyshe generation, these theeues of Samaria, these Sabei and Caldei, these robbers haue rushed out of their dennes, and haue robbed the Churche of Englande of all the fore­sayd holy treasure of god: they haue caried it away and o­uerthrowne it, and in the steade of Gods holye worde, the true and righte administration of Christes holye Sacra­mentes, as of Baptisme and others, they mixte theyr mi­nisterye with mennes folishe fantasies, and manye wicked and vngodlye traditions withall. In the steade of the Lordes holye table, they geue the people, with muche so­lemne disguising, a thyng which they call theyr Masse, but in dede and in truth it is a verye maskyng and mockerye of the true supper of the Lord, or rather I maye cal it a crafty iuglynge, whereby these false theeues and iuglers haue bewitched the mindes of the symple people that they haue broughte them from the true worshippe of GOD vnto pernicious idolatry, and make them to beleue that to bee Christe oure Lorde and Sauiour, which in deede is neyther God nor man, nor hathe any life in it selfe, but in substance is the creature of breade and wyne, and in vse of the lordes table is the Sacramente of Christes bodye and bloude, and for thys holy vse, for y ^e whych the Lord hath ordeyned them in hys Table to represent vnto vs hys blessed bodye torne vppon the crosse for vs, and hys bloud there shedde, it plea­sed hym to call them hys bodye and bloude, whych vnder­standyng, Christe declareth to bee hys true meaning, when he sayeth: Luke. 22. doe thys in the remembraunce of me. And agayn Saincte Paule lykewyse dothe set out the same more plain­ly, speakyng of the same Sacrament after the wordes of the consecration, say [...]ng: as often as ye shal eate of thys bread and drynke of thys Cuppe, [...]. Cor. 11. ye shall set forthe (he meaneth wyth the same) the Lordes deathe vntyll hys commyng a­gayne And here agayne these theues haue robbed also the people of the Lordes cuppe, contrary to the playne wordes of Christ, written in hys Gospell.

Nowe for the commen publique prayers whiche were in the vulgare tongue, these theues haue brought in agayne [Page 87] a straunge tongue, whereof the people vnderstande not one word. Wherein what doe they elles but robbe the peo­ple of theyr diuyne Seruice, wherein they oughte to praye together wyth the mynyster, and to praye in a straunge toungue, what is it but (as Saincte Paule calleth it) barba­rousnes, chyldishenes, vnprofitable follye, yea and plaine madnesse? For the godly articles of vnity in Religion, and for the wholsome Homelies, what doe these theeues place in the stead of them, but the Popes lawes and decrees, ly­ing Legendes and fayned fables and myracles, to delude and abuse the symplycitye of the rude people. Thus thys robbery and thefte is not onelye committed, nay sacrilege and wycked spoyle of heauenlye thynges, but also in the stead of the same, is brought in and placed the abbominable desolacion of the tyraunte Antiochus, of proude Senache­ryb, of the shameles faced kyng, & of the Babilonical beaste. Vnto thys robberye, thys thefte and sacrilege, for that I cannot consente nor (God wyllyng) neuer shall so long as the breath is in my bodye, because it is blasphemye againste God, hyghe treason vnto Christe our heauenly Kyng, lord, maister, and oure onely Sauiour and redemer, it is playne contrarye to Gods worde and to Christes Gospell, it is the subuersion of all true godlines, and agaynste the euer­lastyng saluation of myne owne soule, and of all my bre­thren and systers whome Chryste my Sauioure hathe so dearely boughte wyth no lesse pryce then wyth the effusi­on and sheddyng forthe of hys moste precious bloude: therefore (all ye my true louers in GOD, my kynsefolke and countreymen) for thys cause (I say) know ye that I am put to deathe, whiche by Gods grace I shall wyllynglye take, wyth hartye thankes to GOD therefore, in certayne hope wythout any doubtyng, to receyue at gods hande a­gayne of his free mercy and grace, euerlastyng life.

Althoughe the cause of the true man slayne of the thefe helpyng hys neyghboure to recouer hys goodes agayne, and the cause wherefore I am to bee put to deathe, in a ge­neralitye is bothe one (as I sayde before) yet knowe ye that there is no small difference. These theeues against whome I doe stande, are muche worse then the robbers [Page 88] and theues of the borders. The goodes whiche they steale, are much more precious, and theyr kindes of fight are farre dyuers. These theeues are worse (I say) for they are more cruelll, more wycked, more false, more deceytfull and craf­tye: for those will but kyll the bodye, but these wyll not stycke to kyll bothe bodye and soule. Those for the generall thefte and robberye, be called and are in deede theues and robbers: but these for theyr spirituall kynd of robberye are called Sacrilegi, as ye woulde say, churche robbers. They are more wycked: for those goe aboute but to spoyle men of worldlye thynges, worldlye ryches, gold and syluer, and worldlye substaunce: these goe aboute in the wayes of the Deuill their ghostlye father, to steale from the vniuersall churche, and peritcularlye from euerye man, all heauenlye treasure, true faythe, true charitye and hope of saluation in the bloude of oure Sauioure Iesus Christe, yea to spoile vs of our Sauiour Christ, of hys gospel, of hys heauenlye spirite, and of the heauenlye heritage of the kingdome of heauen so dearelye purchased vnto vs wyth the deathe of oure Maister and Sauyoure Christe. These be the goodes and godlye substaunce whereuppon the Christian before God must lyue, and withoute the whiche he cannot lyue: these goodes (I saye) these theues, these churche robbers, goe aboute to spoyle vs of. The whiche goodes, as to the man of God they excell and farre passe all worldlye trea­sure: so to wythstande euen vnto the death suche theues as goe aboute to spoyle both vs and the whole churche of such goods, is most hyghe & honourable seruice done vnto God. These churche robbers be also much more false, craftye, and deceytfull then the theues vpon the borders: for these haue not the crafte so to commende theyr thefte that they dare a­uouche it, and therefore as acknowledgyng themselues to be euyll, they steale commenlye vppon the nyghte, they dare not appeare at iudgements and sessions where iustice is executed, & when they are taken & brought thether, they neuer hange any man, but they bee ofte tymes hanged for theyr faultes: But these Church robbers can so cloke and coloure theyr spiritual robbery, that they can make the people to beleue falshed to be truth, and truth falshod, good to be euel, & [Page 89] euell good, light to be darknesse, and darknesse light, super­stition to be true religion, and idolatry to be the true wor­shyppe of god, and that which is in substance the creature of breade and wine, to be none other substance but onlye the substance of Christ the liuing Lord both God and man. And wyth this their falshed and craft, they can so iuggle and be­witch the vnderstāding of the simple, that they dare auouch it openly in courte and in towne, and feare neyther hanging nor hedding as the pore theues of the borders do, but stoute and strong like Nembrothe, dare condemne to be burned in flaming fyre quicke and aliue, whosoeuer will goe aboute to bewray their falshed.

The kind of fight against these church robbers, is also of an other sorte and kinde, then is that whiche is agaynste the theues of y ^e borders. For there the true men go forth against thē with speare & launce, with bow and byl and al such kind of bodelye weapons as the true men haue, but here as the enemyes be of an other nature, so the watchmen of Christs flocke, the warriours that fight in the Lordes warre, muste be armed and fight with an other kinde of weapons and ar­mour. For here the enemies of God, the souldiors of Anti-Christ, although the battel is set forth against the churche by mortall men being flesh and bloud, and neuerthelesse mem­bers of theyr father the deuil: yet for y ^t theyr graund maister is the power of darknesse, theyr members are spirituall wickednes, wicked spirites, spirites of erroures, of heresies, of all deceate and vngodlines, spirites of idolatry, Ephe 6, superstition and hipocrisye, which are called of S. Paule Principates & powers, Lordes of the world, rulers of y ^e darknesse of this world, and spiritual subtilties concerning heauēly things: & therfore our weapons must be fit and mete to fyght agaynst such, not carnall nor bodely weapons as speare and launce, but spiritual and heauenly: we must fight agaynst such with the armor of God, not entendinge to kill theyre bodyes, but their errours, theyr false craft and heresies, theyr idolatry, superstitiō and hipocrisy, Eph 6. and to saue (as much as lieth in vs) both theyr bodies and soules. And therfore, as S. Paule teacheth vs, we fighte not against fleshe and bloude, that is, we fyght not with bodely weapon to kyll the man, but with the [Page 90] weapons of God, to put to flight his wicked errours & vice, and to saue both body and soule. Our weapons therfore are faythe, hope, charitye, righteousnesse, truthe, pacience, pra­yer vnto God, and our sword wherwyth we smite our ene­mies, we beate and batter and beare down all falshed, is the word of God. With these weapons, vnder the banner of the crosse of Christ we do fyght, euer hauinge our eye vpon our graunde Maister, Duke and captayne Christe, and then we recken our selues to triumphe and to winne the crown of euerlastinge blesse, when enduringe in this battaile withoute anye shrinking or yelding to the enemies, after the example of our graund Capitaine Christ our Mayster, after the exā ­ple of his holy Prophetes, Apostles and Martyrs, when (I say) we are slayne in oure mortall bodyes of our enemies, & are most cruelly and without all mercy murdered down like a me any of shepe. And the more cruel, the more payneful, the more vyle and spitefull is the kind of the death, whereunto we be put: the more glorious in God, the more blessed and happye wee recken, withoute all doubtes, oure Martyr­dome to be.

And thus much, dere loeuers & frends in god, my country men & kinsfolk, I haue spoken for your comfort, least of my deathe (of whose life you loked peraduenture sometimes to haue had honestye, pleasures, and commodities) ye myghte be abashed or thinke any euill: whereas ye haue rather cause to reioyse (if ye loue me indeede) for that it hathe pleased God to call me to a greater honoure and dignitye, than e­uer I did enioye before eyther in Rochester or in the Sea of London, or euer shoulde haue had in the Sea of Durham, whereunto I was last of all elected and named: yea I count it greater honoure before God in deede to die in his cause (whereof I nothynge doubte) then is any earthlye or tem­porall promocion or honoure that canne be geuen to a man in thys worlde. And who is he that knoweth the cause to be Goddes, to be Chrystes quarell and of hys Gospell, to bee the common weale of all the elect and chosen children of God, of all the inheritoures of the kingdome of Heauen, who is he (I saye) that knoweth this assuredlye by Goddes [Page 91] woorde, and the testimonye of hys owne conscience (as I through y ^e infinite goodnes of god, not of my self, but by hys grace, acknowledge my self to do) who is he (I say) y ^t knoweth this & both loueth & fereth god in dede & in truth loueth & beleueth hys maister Christ and hys blessed gospel, loueth his brotherhode the chosen children of god, and also lusteth and longeth for euerlastinge life, whoe is he (I say againe) that woulde not or can not fynde in his harte in thys cause to be content to dye? The Lord forbid that any such shoulde be that shoulde forsake this grace of God. I truste in my Lord God, the God of mercies and the father of all comfort throughe Iesus Chryste oure Lorde, that he whiche hathe put thys mynde, will, and affection by hys holye spirite in my harte to stande agaynste the face of the enemie in hys cause, & to chose rather the losse of all my worldly substaunce, yea and of my life to, then to denye hys knowne truthe: that he well comfort me, ayd me, and strengthen me euermore e­uen vnto the ende, and to the yelding vp of my spirite and soule into hys holye handes: wherof I most hartely besech hys moste holye sacred Maiestye of hys infinyte goodnes and mercye, throughe Iesus Christe our Lord. Amen.

Now that I haue taken my leaue of my countrey menne and kinsfolke, and the Lorde doth lende me life and geueth me leysure, I wyll bydde my other good friendes in God of other places also, farewell. And whome fyrste or before other, then the Vniuersytye of Cambridge whereas I haue dwelte longer, founde more faythfull and hartye frendes, receyued more benefites (the benefytes of my naturall pa­rentes onlye excepted) then euer I did euen in mine owne natyue countrey wherein I was borne.

Farewel therfore Cambrydge my louyng mother and tender nurse. If I shoulde not acknowlege thy manyfold be­nefits, yea if I shold not for thy benifits, at the lest loue the agayn, truly I were to be counted vngrate & vnkind. What benyfytes hadst thou euer, that thou vsest to geue & bestow vpon thy best beloued childrē, that thou thoughtest to good for me? Thou diddest bestowe on me all thy Schole de­grees: of thy common offyces, the Chaplaynshyppe of the [Page 92] vniuersity, the office of the P [...]ortorship & of a cōmon reader, and of thy priuate cōmodyties & emolumētes in colledges, what was it that thou madest me not partner of? Fyrst to be Scholer, then Fellow, and after my departure frō thee thou calledst me agayne to a Mastership of a right worshipful colledge. I thanck thee my louing mother for all this thy kindnes, and I pray God that his lawes & the syncere Gospel of Christ, may euer be truly taught & faythfully learned in thee.

Farewell Pembroke hall, of late mine own Colledge, my cure & my charge: what case thou artin now God knoweth, I know not well. Thou wast euer named sithens I knewe thee (which is nowe a .xxx. yeares agoe) to be studious, well learned, and a greate setter forth of Christes Gospell and of Gods true word: so I found the and blessed be god, so I left thee in deed. Wo is me for thee mine own deare Colledge, if euer thou suffer thy selfe by anye meanes to be broughte from that trade. In thy Orcharde (the wals, buttes & trees, if they could speak would beare me witnesse) I learned with out booke almost all Paules Epistles, yea and I weene all the Canonicall Epistles saue only the Apocalipse. Of which study, although in time a great part did depart from me, yet the sweete smell thereof, I truste I shall cary with me into heauen: for the profite therof I thinke I haue felte in all my life time euer after, and I wene of late (whether they abide there now or no I can not tel) there was, that did the lyke. The Lord, graunt that this zeale and loue toward that part of gods word, which is a kay and a true cōmentary to al ho­ly scripture, may euer abyde in that colledge so longe as the world shall endure.

From Cambridge I was called into Kent by the Arch­byshop of Caunterbury Thomas Cranmer that most reue­rend father and man of god, and of him by and by sente to be Vicar of Herne in Easte kente. Wherefore fare well Herue thou worshipful and wealthy parish, the fyrst cure wherun­to I was called to minister gods word. Thou hast heard of my mouth ofttimes the word of god preached, not after the popish trade but after the Christs gospel: oh that the frute had aunswered to the seede. And yet I muste knowledge me to be thy dettour for the doctryne of the Lords supper [Page 93] which at that time I acknowledge God had not reueled vnto me: but I blesse God in all that godly vertue and zeale of Gods word, which the Lord by preachinge of his worde did kindle manifestly both in the hart and in the life and workes of that godlye woman there my Ladye Phines: the Lorde graunte that his worde tooke lyke effecte there in manye o­ther moe.

Farewell thou Cathedrall churche of Caunterburye, the Metropolitike sea, whereof once I was a mēber. To speake thinges pleasante vnto thee I dare not for daunger of con­science & displeasure of my lord God, and to say what lieth in my harte, were now to muche, and I feare were able to doe thee nowe but little good. Neuerthelesse for the frendeship I haue founde in some there, and for charitye sake, I wishe thee to be washed cleane of al worldlinesse and vngodlines, that thou mayste be founde of God after thy name Christes Church in dede and in truth.

Farewell Rochester, sometime my Cathedrall Sea, in whome (to say the truth) I did find much gentlenesse and o­bedience, and I trust thou wilt not say the contrarye, but I did vse it to Gods glorye and thine owne profite in God. Oh that thou haddest and mightest haue continued and gone forewarde in the trade of Gods lawe wherein I did leaue thee: Then thy charge and burden should not haue beene so terrible and daungerous as I suppose verely it is like to be (alas) on the latter daye.

To Westminster, other aduertisement in God I haue not now to say, then I haue sayd before to the Cathedral church of Caunterbury, and so God geue thee of his grace that thou mayste learne in deede and in truth to please him after hys owne lawes. And thus fare you wel.

Oh London, London, to whome nowe maye I speake in thee, or whome shall I bid farewell? Shall I speake to the Prebendaryes of Paules? Alas, al that loued Gods worde and were true setters forth therof, are nowe (as I heare say) some burnt and slayne, some exiled and banished and some holden in hard prison and appoynted daily to be put to most cruell death for Christs Gospel sake. As for the rest of them, I know they could neuer broke me well, nor I could neuer [Page 94] delighte in them. Shall I speake to the Sea thereof, where­in of late I was placed almost, and not fullye, by the space of .iii. yeares? But what maye I saye to it, beynge (as I heare saye I am) deposed and expuised by iudgemente as an vniust vsurper of that roome. O iudgemente, iudgement. Can this be iust iudgement to condemne the chiefe minister of Gods woorde, the pastoure and byshoppe of the dioces and ne­uer bringe hym into iudgemente, that he myght haue heard what crimes were layde to hys charge, nor neuer suffer him to haue anye place or time to aunswere for hym selfe? Thin­kest thou that hereafter when true iustice shall haue place that this iudgemente canne euer be allowed eyther of God or of manne? Well, as for the cause and whole matter of my deposition and the spoyle of my goodes whiche thou posses­sest yet, I referre it vnto God whiche is a iust iudge, and I beseche God, if it be his pleasure, that that whiche is but my personall wronge, be not layde to thy charge in the lat­ter daye: this only can I pray for.

O thou nowe wicked and bloudye Sea, whye doest thou sette vppe againe manye alters of idolatrye, whyche by the woorde of God were iustlye taken awaye? VVhy haste thou ouerthrowne the Lordes Table? Why doest thou daylye de­lude the people, maskinge in thy masses in the steade of the Lordes holye Supper, whiche oughte to bee commen as­wel (saythe Chrisostome, yea the Lorde him selfe) to the peo­ple as to the prieste? Howe darest thou denye to the people of Christe, contrarye to hys expresse commaundemente in the gospell, his holye cuppe? Why bablest thou to the people the commen prayer in a straunge tounge, wherein Saynt Paule commaundeth in the lords name that no man should speake before the congregation, excepte it shoulde be by and by declared in theyr commen tounge that all myghte be edi­fied? Naye harken thou whorishe baude of Babilon, thou wicked lymme of Antichriste, thou bloodye Wolfe, whye slayest thou downe and makest hauoke of the Prophetes of God? Whye murtherest thou so cruellye Christes poore see­ly sheepe, whiche will not heare thy voyce because thou arte a straunger, and will followe none other but theyre owne pastoure Christe his voyce? Thinckest thou to escape, or [Page 95] that the Lord wil not require the bloode of hys Sayntes at thy handse? Thy God, whiche is the woorke of thy handes, and whome thou sayest thou haste power to make, that thy deafe & dumme God (I say) wil not in deede nor cannot (al­thoughe thou art not ashamed to call hym thy maker) make thee to escape the reuenginge hande of the hyghe and al­mightye God. But be thou assured that the lyuinge Lorde our sauiour and redemer, which sitteth on the right hand of his father in glory: he seeth all thy wicked wayes and cruel­ty done to his deare members, and he will not forget his holy ones, and hys hands (O thou whorish drabbe) shalt thou neuer escape. In steade of my farewell to thee now I saye, fye vpon thee, fye vpon thee filthye drabbe and all thy false Prophetes.

Yet O thou Londō, I may not leaue thee thus. Although thy Episcopall Sea, now beinge ioyned in league with the seate of Sathā, thus hath now both handled me & the saintes of God: yet I do not doubt but in that greate City there be many priuy mourners which do dayly mourne for that mis­chief, the which neuer did nor shall consent to that wicked­nesse, but do detest & abhorre it as the wayes of Satan. But these preuy mourners here I wil passe by and bid them fare well with theyr fellowes hereafter, His fare­wel to these mourners is in the letter nexte followyng, when the place and occasion shall more conueniently require. Amonge the wor­shipfull of the City, and speciallye which were in office of the Meraltye, yea and in other Citizens also (whome to name now it shall not be necessary) in the time of my Ministerye, which was from the later parte of sir Rowland hilles yeare vnto sir George Barnes yere & a great part therof, I do ac­knowledge that I found no small humanity & gētlenesse, as me thought: but (to say the truth) that I do esteme aboue al other for true christiā kīdnes which is shewed in gods cause and done for his sake. Wherfore O Dobbes, Dobbes, Alder man & knight, thou in thy yere diddest win my hart for euer more, for that honorable act, that most blessed worke of god of the erection & setting vp of Christs holy hospitales & truly religions houses which by thee & through thee were be­gon. For thou like a mā of God, whē the matter was moued for the reliefe of Christes poore selye members to be hol­pen [Page 96] from extreame miserye, hunger and famine, thy harte (I say) was moued with pity, and as Christs highe honourable officer in that cause, thou calledst together thy Brethren the Aldermen of the City, before whome thou brakest the mat­ter for the poore, thou diddest pleade theyr cause, yea, and not only in thine own person thou diddest setforth Christs cause, but to further the matter, thou broughtest me into the coun­sell Chamber of the City before the Aldermen alone, whom thou haddest assembled there together to heare me speake what I could say as an aduocate by office and duetye in the pore mens cause: the Lord wrought with thee, and gaue thee the consent of thy brethren, wherby the matter was brought to the common counsell, and so to the whole bodye of the Citye, by whome withe an vniforme consente, it was com­mitted to be drawne, ordered, and deuysed by a certayn number of the moste wittye citizens and politique, endued also wyth godlines, & with ready hartes to setforward such a noble act, as could be chosē in all y ^e whole city, & they like true & faythful ministers both to their city & their maister Christ, so ordered, deuised, and brought forth the matter, that thou­sandes of sely poore mēbers of Christ, which els for extreme hunger and misery should haue famished and perished, shal be relieued, holpen & brought vp, & shal haue cause to blesse y ^e Aldermen of that time, the common counsell and the whole body of the city, but specially thee O Dobbes, and those chosen men, by whom this honorable worke of god was begon and wrought, and that so long through out al ages, as that godly work shal endure, which I pray almighty god may be euer vnto the worldes ende, Amen.

And thou O Sir George Barnes, (the truth it is to be cō fessed to gods glory, and to the good example of other) thou wast in thy yeare not only a furtherer and contynuer of that which before thee by thy predecessor was well begon: but also diddest laboure so to haue perfyted the woorke, that it should haue bene an absolute thing and a perfect spectacle of true charity and godlines vnto all christendome. Thyne endeuour was to haue set vp an house of occupatiōs, both that al kind of pouerty beyng able to worke, should not haue lacked whervpon profytablye they myght haue bene occupied to theyr own relief, and to the profyte and commodity of the [Page 97] commen wealth of the City, and also to haue retired thithers the poore babes broughte vp in the Hospitales, when they hadde come to a certayne age and strengthe, and also al those which in the Hospitalles aforesayd haue bene cured of theyr diseases. And to haue brought this to passe, y ^u obteinedst (not without great diligence and labor both of thee and thy bre­thren) of that godly king Edward, that christian and pierles Princes hand, his princely place of Bridewell, and what o­ther things to the performance of the same, and vnder what condition, it is not vnknown. That this thine endeuor hath not had like successe, the fault is not in thee, but in the condi­tiō & state of the time, which y ^e lord of his infinit mercy vouchsafe to amende, when it shalbe hys grations wil & pleasure.

Farewel now al ye Citizens that be of god, of what state & cōdition so euer ye be: vndoubtedly in London ye haue heard Gods word truely preached. My harts desire and dayly prayer shalbe for you (as for whom, for my time, I know to my lord God I am countable) that ye neuer swarue, neyther for losse of life nor worldly goodes, from Gods holy word, and yeld vnto Antichrist, wherupō must nedes follow y ^e extreme displeasure of God, & the losse both of youre bodies & soules into perpetuall dampnation for euermore.

Now that I haue gone through the places, where I haue dwelt any space in the time of my pilgrimage here vpō earth, remembringe that for the space of kinge Ewardes raygne, which was for the time of mine office in the Seas of Lōdon and Rochester, I was a member of the higher house of the parliament: therefore (seing my God hath geuen me leysure and the remembraunce therof) I will byd my Lordes of the temporalty farewell. They shall haue no iust cause (by Gods grace) to take it, that I entende to say, in ill parte. As for the spiritul Prelacy that now is, I haue nothing to say to them, except I should repeat again a great part of that I haue sayd before nowe alredye to the sea of London. To you therfore my Lordes of the temporaltie wil I speake, and this would I haue you fyrst to vnderstande, that when I wrote this, I loked dayly when I should be called to the chaunge of thys lyfe, and thought that thys my wrytyng should not come to your knowlege, before the time of the dissolution of my body and soule shoulde bee expired, and therefore knowe ye, that I had before myne eyes only the feare of God, and christian [Page 98] charity towarde you, whiche moued me to wryte: for of you hereafter I looke not in this worlde, either for pleasure or displeasure. If my talke shall do you neuer so much plea­sure or profite, you cānot promote me, nor if I displease you, ye can not hurte me or harme me, for I shall be out of youre reache. Now therfore if you feare God, and can be contente to heare the talk of him that seeketh nothing at your hands, but to serue God and to do you good: hearken what I saye. I say vnto you, Gala. 3 as S. Paule sayth to the Galathians: I wō ­der my Lordes what hath bewitched you, that ye so sodenly are fallen from Christ vnto Antichrist, from Christes gospel vnto mens tradicions, from the Lord that bought you, vn­to the bishop now of Rome. I warne you of youre perill, be not deceyued, except you will be found willingly consenters vnto your owne death. For if ye thinke thus: we are lay mē, this is a matter of religion, we follow as we are taught and led, if our teachers and gouernors teache vs and leade vs a­mysse, the faulte is in them, they shall beare the blame: my Lordes this is true (I graunte you) that both the false tea­cher, & the corrupt gouernour, shalbe punished for y ^e death of theyr subiect, whome they haue falsely taught and corruptly led, yea & his blood shall be required at theyr handes: but yet neuerthelesse shal that subiect dye the death himself also, Ezech. 3 Luke. 6 that is, he shal also be dampned for his own sinne, for if the blind leade the blind, Chryst sayth, not the leader only, but he sayth both shall fall in the ditche. Shall the Sinagoge and the Se­nate of the Iewes (trow ye) which forsooke Christe and consēted to his death, therfore be excused, bicause Annas, & Cay­phas, with the Scribes and Phareseis and theyr clergy, did teach them amisse? yea & also Pilat theyr gouernour and the Emperours Lieuetenāt by his tirāny did without cause put him to death? Forsoth no my lords, no. For notwithstanding that corrupt doctrine, or Pilates washinge of hys hands, neither of both shal excuse either that Sinagoge & Seigniorye, or Pilate: but at the Lordes hand, for the effusion of that in­nocentes bloud, on the latter day all shall drinke of the deadly whyp: ye are witty and vnderstand what I meane. Therfore I will passe ouer thys, and returne to tell you, howe ye ar [...] fallen frō Christ to hys aduersary the byshop of Rome.

And least my Lords ye may peraduenture think, thus barely [Page 99] to cal the byshop of Rome Christs aduersary, or (to speake it in playne termes) to call hym Antichrist, that it is done in mine anguish, and that I do but rage, and as a desperate mā do not care what I say, or vpon whom I do rayle: therfore, that your Lordships may perceiue my mynd, and therby vnderstand that I speake the wordes of truth and of sobrietye (as S. Paule sayd vnto Festus) be it known vnto your Lord shyps all, that as concerning the byshop of Rome, Actes. 26. I nether hate the person nor the place. For I ensure your Lordships (the liuing lord beareth me witnesse, before whom I speake) I do thinke many a good holy manne, manye martyrs and Saynts of god, haue sitte & taught in that place Christs gospel truly, which therfore iustly may be called Apostolici, that is, true disciples of thapostles, & also that church & cōgrega­tiō of Christians, Apostolike church, yea & that certayn hundreth yeares after the same was fyrst erected and builded vpon Christe, by the true Apostolicall doctrine taughte by the mouthes of the Apostles them selues. If ye wil know how long that was, and how many hundreth of yeres, to be curious in poyntinge the precise number of yeres, I will not be to bold, but thus I say, so long & so many hundreth yeres as that Sea did truly teach and preach that gospel, that religiō, exercised that power, & ordered euery thyng by those lawes and rules, whiche that Sea receyued of the Apostles and (as Tertullian sayth) the Apostles of Christ, and Christ of God: so long (I saye) that Sea myght wel haue bene called Peter & Paules chair and Sea, or rather Christs chair, & the bishop therof Apostolicus, or a true disciple & successoure of the Apo­stles, & a minister of Christ. But synce the time that that Sea hath degenerated from the trade of truth and true religion, the which it receyued of the Apostles at the begynnyng, and hath preached a nother Gospel, hath set vp an other religiō, hath excercised an other power and hath taken vpon it to ordre and rule the church of Christe by other straunge lawes, Cannons and rules, then euer it receiued of the Apostles or the Apostles of Christ, which thinges it doth at this daye & hath continued so doynge (alas, alas) of to to long a time: Synce the time (I say) that the state & condition of that Sea hath thus bene chaunged: in truthe it oughte of duty and of ryght, to haue the names chaūged both of y ^e Sea & of the sitter therein. For vnderstande my Lordes, it was neyther for [Page 100] the priuilege of the place or person therof, that that Sea and bishop therof, were called Apostolike: but for the true trade of Christes Religion, which was taught and mainteyned in that Sea at the fyrste, and of those godly men. And therfore as truly & iustly as that Sea thē, for that true trade of religion & consanguinity of doctrine with the religion & docrtne of Christes Apostles, was called Apostolike: so as truly and as iustly for the contrariety of religiō & diuersity of doctrine frō Christ and his Apostles, that Sea and the byshop ther­of, at this day both ought to be called, and are in dede Anti­christian. The Sea is the seate of Sathan, and the bishoppe of the same, that maynteineth the abhominations thereof, is Antichriste himselfe in deede. And for the same causes this Sea at thys daye is the same whiche Saynte Iohn calleth in his reuelacion, Apoc. 17 Apo. 11. Babilon, or the whore of Babilon, and spirituully Sodoma and Egyptus, the mother of fornicati­ons, and of the abhominations vppon the earthe. And with thys whore doth spiritually mell, and lieth with her and cō ­mitteth most stinking and abhominable adultry before god, all those kinges and Princes, yea & all nations of the earth, which do consent to her abhominations & vse or practise the the same: that is (of the innumerable multitude of them to reherse some for example sake) her dispensations her pardons and Pilgrimages, her inuocation of sayntes, her worship­ping of images, her false counterfayte religion in her mon­kerye and frerage, and her traditions, whereby Goddes lawes are defiled: as her massing, & false ministring of Gods word and the sacrementes of Christ, cleane cōtrary to christs word and the Apostles doctrine, whereof in particularity, I haue touched somthing before in my talk had with the Sea of Lōdon, & in other treatises more at large: wherein (if it shal please god to bring the same to light) it shal appeare I trust by gods grace, plainly to the man of god, and to hym whose rule in iudgemēt of religion is gods word, that that religiō, that rule and order, that doctrine & faith, whiche this whore of Babilon and the beast whereupon she doth syt, mayntai­neth at thys day withal violence of fyre & sword, Apo. 17. Daniel. 7. with spoile and banishment (according to Daniels Prophecy) and finally with all falshed, deceyte hypocrysy, and all kind of vngod­lines: are as cleane contrarye to Gods word, as darknesse is vnto lyghte, or lighte to darkenesse, white to blacke, [Page 101] or blacke to white, or as beliall vnto Christ, or Christe vnto Antichrist him selfe,

I know my Lords & foresaw whē I wrote this, y ^t so ma­nye of you, as shoulde see this my writing, not beinge be­fore indued with the spirite of grace and the lighte of Gods word, so many (I say) would at these my wordes Lorde like stampe and spurne and spit thereat. But sober your selues with pacience and be still, and knowe ye that in my writing of this, my mind was none other, but in God, (as the liuing God doth beare me witnes) both to do you profite and pleasure. And otherwise, as for your displesure, by that time this shal come to your knowledge, I trust by gods grace to be in the hands and protection of the almighty, my heauēly father and the liuing Lorde, which is (as S. Iohn sayth) the grea­test of all, and then I shall not nede (I trow) to feare what any Lord, no nor what king or prince can do vnto me.

My Lordes, if in times past ye haue bene cōtented to hear me sometimes in matters of relygion before the Prynce in the pulpit, and in the Parliament house, and haue not semed to haue dispised what I haue sayd (when as els if ye had perceaued iust occasion, ye might thē haue suspected in my talk, thoughe it had bene reasonable, either desire of worldly gain or feare of displeasure) howe hath then youre Lordeshyppes more cause to harkē to my word, & to hear me paciētly, seing now ye cannot iustly thinke of me being in this case appointed to dye, and loking daylye when I shall be called to come before the eternall iudge, otherwise but that I only study to serue my Lord God, and to say that thinge which I am perswaded assuredly by Gods worde shal and doth please him, and profite all them to whome God shal geue grace to heare and beleue what I do saye? and I doe saye euen that I haue sayd heretofore both of the sea of Rome, and of the bishoppe therof, I meane after this theyr presente state at this daye. Wherin if ye will not beleue the ministers of God, and true preachers of hys woorde, verelye I denounce vnto you in Verbo domini, except ye do repēt betime, it shal turne to your confusion and to youre smarte on the latter day. Forget not what I saye my Lordes, for Goddes fake forgette not, Psal. 4. but remember it vpon youre bedde. For I tell you more­ouer, as I know I must be countable of thys my talke and of my speakinge thus, to the eternall iudge (who will iudge no­thing [Page 102] amisse) so shall you be countable of your duety in hearing, and you shalbe charged, if ye wil harkē to gods word, for not obeing to the truth. Alas my Lordes how chaunceth this that this matter is now a new agayne to be perswaded vnto you? who would haue thought of late, but your Lord­shyps had bene perswaded in deede sufficientlye, or els that ye coulde euer haue agreed so vniformelye with one con­sent to the abolishmēt of the vsurpatiō of y ^e bishop of Rome? If that mater were then but a matter of policy, wherein the prince must be obeied, how is it now made a mater, wherin (as your clergy sayeth now, and so sayth the popes lawes in deede) standeth the vnity of the catholike church, and a mat­ter of necessitye of oure saluation? Hathe the time, being so shorte since the deathe of the two last kinges, Henry the .viij and Edward his sonne, altered the nature of the matter? If it haue not, but was of the same nature and daunger before God then as it is now, & be now (as it is sayd by the popes lawes, and the instructiōs set forth in english to the curates of the dioces of Yorke) in deede a matter of necessitye to saluation: howe then chaunced it that ye were all (O my Lords) so lighte and so little passed vpon the catholick faith and the vnity therof (without the which no mā can be saued) as for your princes pleasures, which were but mortal men, to forsake the vnitye of youre catholike faith, y ^t is to foresake Christ and his holy gospell? And furthermore, if it were both then and now so necessary to saluation, how chaunced it al­so, that ye, all the whole body of the Parliamēt agreing with you, dyd not only abolish and expel the byshop of Rome: but also did abiure him in your own parsons, and did decree in your actes great othes to be taken of both the spiritualty & tēporalty, whosoeuer shold entre into any waighty & charge able offyce in the common wealth? But on thother syde, if y ^t law and decree, which maketh the supremacye of the sea and Bishop of Rome ouer the vniuersal church of Christ, a thing of necessity required vnto saluation, be an Antichristian law (as it is in deede) and such instructions as are geuen to the dioces of Yorke, be in deede a settinge forth of the power of that beast of Babilon, by the craft and falshod of hys false prophets (as of truth, compared vnto Gods word, & truly iud­ged by the same, it shal playnly appere that they be) then my Lordes neuer thinke other, but the daye shall come, when [Page 103] ye shalbe charged with this your vndoing of that, that once ye had well done, & with this your periury & breach of your oth, which oth was done in iudgement, iustice & truth agreable to Gods law. The whore of Babilō may wel for a time dally with you, & make you so dronkē with the wine of her filthy stewes & whoredom (as with her dispensations & pro­mises of pardon A pena & culpa) that for dronkennes & blinnes ye may thinke yourselues safe. But be ye assured, when the liuing Lorde shall trye the matter by the fyre, and iudge it according to his word, when all her abhominations shall appeare what they be: then ye my Lords (I geue your Lordships warning in time) repent if ye be happy, and loue your owne soules health, repent I say, or els without all doubte ye shall neuer escape the handes of the liuinge Lorde for the gilt of your periury & the breach of your oth. As ye haue bā ­keted and layne by the whore in the fornication of her who­rysh dispensations, pardons, idolatry, & such like abhominations: so shall ye drinke with her (excepte ye repent betime) of the cuppe of the Lords indignation & euerlasting wrath, which is prepared for the beast, his false prophetes, & al their partakers. For he that is partner with thē in theyre whore­dome & abhominatiōs, must also be partner with thē of theyr plagues, & on the latter daye shalbe throwne with them in­to the lake burning with brimstone and vnquenchable fyre. Thus fare ye well my Lordes all. I praye God geue you vnderstanding of hys blessed will and pleasure, & make you to beleue & embrace the truth. Amen,

An other farewell to the prisoners in Christes gospels cause, and to all them which for the same cause are exiled and banished out form theyr own country cho­sing rather to leaue al worldly commodity, then theyr mayster Christ.

FArewel my dearly beloued brethrē in Christ, both ye my fellowe prisoners, & ye also that be exiled & banished out of your countreis, because ye wyl rather forsake all worldly commodity then the gospel of Christ.

Farewell al ye together in Christ, farewell & be mery: for ye know that the trial of your faith bringeth forth patience, and pacience shal make vs perfect, whole and sound on euery syde, and such after trial ye know shal receiue the crown [Page 104] of life according to the promise of the lord made to his dere­ly beloued: let vs therfore be pacient vnto the comminge of the Lorde. Iacob. 5 As the husbandman abideth paciently the former and latter raine for the encrease of his croppe: so let vs bee patiente and plucke vp our hartes, for the comminge of the lord approcheth apace. Let vs my deare brethren, take example of patience in tribulation of the Prophetes, which spake lykewise Gods worde truelye in his name. Let Iob be to vs an example of patience: and the end which the Lord suffe­red, 1. Pet. 1. which is full of mercy and pity. We know my brethren by gods word, that our fayth is much more precious then a­nye corruptible golde, and yet that is tried by the fyre: euen so our fayth is therfore tried likewise in tribulations, that it may be found when the Lord shall appeare, laudable, glori­ous and honorable. 1. Pet. 2. For if we for Christes cause doe suffer, that is gratefull before God, for thervnto are we called, that is our state and vocation, wherwith let vs be contēt. Christ we knowe suffred for vs afflictions, leuinge vs an example that we shoulde folowe his fotesteppes, for he committed no sinne nor was there anye guile founde in hys mouth: when he was rayled vpon, and al to reuiled, rayled not again: whē he was euill intreated, he did not threaten, but committed the punishment therof to hym that iudgeth a right.

Let vs euer haue in fresh remembrance those wonderfull comfortable sentences spoken by the mouth of our sauioure Christ: blessed are they whiche suffer persecution for righte­ousnes sake, for theyrs is the kingdome of heauen. Blessed are ye when men reuile you, Math. 5 persecute you, and speake all e­uell againste you for my sake: reioyse and bee gladde, for great is you reward in heauen, for so did they persecute the prophetes, which were before you. Therefore let vs alwaye beare this in our minds, that if any incommodity do chaūce vnto vs for rightousnes sake, happy are we whatsoeuer the world doth think of vs. Luke. 21. Christ our maister hath told vs be­fore hand that the brother should put the brother to death, & the father the sonne, and the children should rise against their parentes and kill them, & that Christs true Apostles should be hated of all men for his names sake: but he that shal abide patiētly vnto thend shalbe saued. Let vs thē endure in al trobles paciētly after the exāple of our maister Christ & be cōtē ­ted [Page 105] therw ^t for he suffred being our maister & lord, how doth it not thē become vs to suffer? Luke. 6. For the disciple is not aboue hys maister nor y ^e seruant aboue hys lord. It may suffice the disciple to be as his maister, and the seruaunte to be as his lord, If they haue called the father of the family, Math. 10. the maister of the household Belzebub, how muche more shall they call so thē of hys household? Feare thē not then sayth our saui­our, for all priuities shalbe made playne: there is now no­thyng secrete, but it shall be shewed in light. Of Christes woordes let vs neyther be ashamed, nor afrayde to speake them, for so Christ our maister commaūdeth vs, saieng: that I tell you priuily, speake openly abroad, and that I tel you in your eare preach it vpon the house top. And feare not thē which kyll the body, for the soule they can not kill: but feare him which can cast both body and soule into hel fire. Know ye that the heauenly father, hathe euer a gratious eye and respecte towarde you, and a fatherlye prouidence for you, so that withoute his knowledge and permission, nothyng can do you harme. Let vs therfore cast al our care vpō him, and he shall prouyde that which shall be best for vs. For if of ij. small sparowes which both are sold for a mite, one of them lighteth not on the ground without your father, and all the heares of oure head are numbred, Math. 10. feare not then sayth oure Maister Christ, for ye are more worth then many smal spa­rowes. And let vs not sticke to confesse our maister Christe for feare of daunger whatsoeuer it shalbe, remembryng the promise that Christe maketh sayeng: whosoeuer shall con­fesse me before men, him shall I confesse before my father which is in heauen: but whosoeuer shall deny me, him shall I lykewyse deny before my father which is in heauē. Christ came not to geue vnto vs heare a carnall amity, & a world­ly peace or to knitte hys vnto the world in ease & peace: but rather to separate & deuide thē frō the worlde, & to ioyn thē vnto hymself, in whose cause we must if we wil be his, for­sake father and mother, and stycke vnto hym. If we forsake him or shrinke from him for trouble or deathes sake, which he calleth hys crosse: he wyll none of vs, we cannot be hys. If for hys cause we shall loose oure temporall lyues here, we shall fynde them agayne and enioye them for euermore: but if in hys cause we wyll not bee contented to leaue nor lose them here: then shall we lose them so, that we shall ne­uer [Page 106] fynd them again, but in euerlasting death. What though our troubles here be painfull for the tyme, and the sting of death bitter & vnpleasaunt: yet we know that they shal not laste in comparison of eternitye, no not the twincklyng of an eie, and that they pacientlye taken in Christes cause, shall procure and get vs vnmeasurable heapes of heauenly glory, 2. Cor 4. vnto the whiche these temporal paynes of death and troubles compared, 1. Pet. 4. are not to be estemed, but to be reioysed vpon. Wonder not, saith S. Peter, as thoughe it were anye straunge matter that ye are tryed by the fire (he meaneth of tribulation) whiche thyng sayeth he, is done to proue you. Nay rather in that ye are parteners of Christs afflictions, reioyce, that in hys glorious reuelaciō, ye may reioice with mery hartes. If ye suffer rebukes in Christes name, happye are ye, for the glory and spirite of god resteth vpon you. Ol them God is reuiled and dishonored, but of you he is glo­rifyed. Let no man be ashamed of that he suffreth as a chri­stian & in Christs cause: for now is the time that iudgement and correctiō must begin at the house of god, and if it begin first at vs, what shalbe the end of those thinke ye, which be­leue not the gospell? And if the righteous shal be hardly sa­ued, the wicked and the sinner, wher shal he appeare? Wherfore they which are afflicted accordyng to the wil of god, let them lay down and commit their soules to hym by wel do­yng, as to a trusty and faithful maker. This (as I said) may not seme straunge to vs, for we know that all the whole fraternity of christes congregatiō in this world, is serued with the like, & by the same is made perfect. For the feruēt loue that the apostles had vnto their maister Christe, and for the great cōmodities & increase of all godlines which they felt by theyr faith to ensue of afflictiōs in Christs cause, & thirdly for the heapes of heauenly ioyes which the same doe get vnto the godly, which shal indure in heauen for euermore, for these causes (I say) the apostles of theyr afflictions did ioy, and reioiced in that they were had and accompted wor­thy to suffer cōtumelies and rebukes for christes name. And Paule, as he gloried in the grace and fauour of god, where­unto he was brought and stode in by faith: so he reioyced in his afflictions for the heauenly and spiritual profits which [Page 107] he numbreth to ryse vpon them: yea, he was so farre in loue with that, that the carnal man lotheth so much, 1. Cor. 2. that is with Christes crosse, that he iudged himself to know nothing els, but Christ crucified: be wil glory (he saith) in nothyng elses but in Christes crosse, yea & he blesseth all those, as the only true Israelits and elect people of god with peace and mer­cye, which walketh after that rule and after none other. O Lord what a wonderfull spirit was that that made Paule, in setting forth of himself against the vanity of Satans Pseu dopostels and in hys clayme there that he in Christes cause dyd excel & passe thē al, 2. Cor. 11 what wonderful Spirit was that (I say) that made him to recken vp al his troubles, his labors, his beatīgs, his whippings & scourgings, his shipwracks, his daūgers and perils by water and by land, his famyne, hunger, nakednes, and cold, with many moe, and the daily care of all the congregations of Christ, among whom eue­ry mans paine did pearce his heart, and euery mans griefe was greuous vnto him? O Lord is this Paules Primacy, wherof he thought so much good, that he did excel other? Is not this Paules saying vnto Timothy hys own scholler, 2. Timo. 2 & doth it not pertaine to whosoeuer will be Christes true souldiours? beare thou (saith he) the afflictiōs like a good souldiour of Iesu Christ. This is true: if we die with him (he meaneth Christ) we shall liue w ^t him, if we suffer w ^t him, we shal raign with hym, if we deny him, he shall denye vs, if we be faithlesse, he remayneth faythefull, he cannot denye him­selfe. Thys Paule woulde haue knowen to euerye body: for there is none other waye to heauen, 2. Tim. 3 but Christ and hys waye, and all that wyll lyue godlye in Christe, shall (say­eth Sayncte Paule) suffer persecution. By thys way went to heauen the Patryarckes, the Prophetes, Christ our mai­ster, hys Apostels, hys Martyrs, & al the godly since the be­ginnyng. And as it hath ben of old, that he which was born after the flesh, Gal. 4, persecuteth hym whych was borne after the spirit, for so it was in Isaackes tyme: so sayd Saynt Paule, it was in hys tyme also. And whether it be so or no nowe, lette the Spyrytuall man, the selfe same man (I meane) that is indued wyth the Spirite of almighty God, let hym bee Iudge. Of the crosse of the Patryarckes as ye may read [Page 106] [...] [Page 107] [...] [Page 108] in their stories if ye reade the booke of Genesis, ye shall per­ceyue. Of other, Saint Paule in few words comprehendeth much matter, speakyng in a generalitie of the wonderful afflictions, death, and tormentes, whiche the men of God in gods cause and for the truth sake, willingly and gladly dyd suffer. Heb. 11. After much perticuler rehersal of many, he saith: other wer racked, and despised, & would not be deliuered, that thei might obtayne a better resurrection. Other againe were tryed with mockinges and scourgings, and moreouer with bondes and imprisonment: they were stoned, hewen a sun­der, tempted, fel and were slain vpon the edge of the sword, some wandred to and fro in shepes pilches, in goates pyl­ches, forsaken, oppressed, afflicted, such godly mē as y ^e world was vnworthy of, wandryng in wildernes, in mountains, in caues, and in dennes, and all these were commended for their faith. And yet they abide for vs the seruaunts of god, & for those theyr brethren, which are to be slayn as they wer for the worde of gods sake, that none be shut oute, but that we may all go together to meete oure maister Christe in the ayre at his commyng, and so to be in blisse with hym in bo­dy and in soule for euermore.

Therefore, seyng we haue so muche occasion to suffer and to take afflictions for Christes names sake pacientlye, so many commodities thereby, so waightye causes, so ma­nye good examples, so greate necessitye, so sure promises of eternall life and heauenlye ioyes, of hym that cannot lie: Let vs throwe away whatsoeuer might let vs, all burden of synne, and all kynde of carnalitie, and patiently and con­stantly let vs ronne for the beste game in thys race that is set before vs, euer hauyng our eyes vpon Iesus Christ the ryngleader, Heb. 12. capitain, and perfiter of our fayth, which for the ioy that was set before him, endured the crosse, not passyng vpon the ignomy & shame therof, and is set now at the right hand of the throne of god. Consider this, that he suffred such strife of synners against hym selfe, that ye shoulde not geue ouer nor fainte in your myndes. As yet brethren we haue notwithstande vnto death, fyghtyng against synne. Let vs neuer forget deare brethren for Christes sake, that fatherly exhortatiō of the wyse y ^t speaketh vnto vs as vnto hys children the godly wisdome of god, saying thus: my sonne de­spise [Page 109] not the correction of the Lord, nor fall not from hym, when thou art rebuked of hym, for whom the Lorde loueth hym doth he correcte, and scourgeth euery childe whome he receyueth: what chylde is he whome the father doth not chasten? If ye be free from chastisement, whereof all are parta­kers, then are ye bastardes and no children. Seyng then, when as we haue had carnal parents which chastened vs, we we reuerenced them, shall not we much more be subiect vnto oure spirituall father, that we myght lyue? And they for a little tyme taught vs after theyr owne mynd: but this father teacheth vs to our commoditye, Heb. 12. to geue vnto vs hys holines. Al chastisement for the present tyme, appeareth not pleasaunt but payneful: but afterward it rendreth the fruit of ryghtuousnes on them, whiche are exercised in it. Wher­fore let vs be of good chere (good brethren) and let vs pluck vp our feble members that were fallen, or began to fainte, harte, handes, knees, and all the rest, and let vs walke vp­righte and straighte, that no lymping nor haultyng bryng vs out of the way. Let vs looke, not vpon the thinges that be presente, but with the eyes of our fayth let vs stedfastlye beholde the thynges that bee euerlastyng in heauen, and so choose rather in respect of that which is to come, with y ^e chosen members of Christ, to beare christes crosse, then for this short life time, to enioy all the riches, honors, and pleasures of the broad world. Why shoulde we christians ferre death? Can death depryue vs of Christ, which is all our comforte, our ioye, and our lyfe? Nay forsothe. But contrary, deathe shall delyuer vs from thys mortall bodye, whyche lodeth and beareth downe the Spirite, 2. Cor 5. that it can not so well per­ceyue heauenly thinges: in the whiche so long as we dwell, we are absent from God.

Wherfore, vnderstandyng oure state in that we be christians, that yf our mortall bodye, whiche is oure earthlye house, were destroyed, we haue a building, 2. Cor. 5 a house not made wyth handes, but euerlastyng in heauen &c: therefore we are of good cheare, and knowe that when we are in the bo­dye, we are absente from God, for we walke by faythe and not by cleare syghte. Neuerthelesse we are bolde and hadde rather be absent from the bodye and presente wyth God. wherfore, we stryue whether we be presente at home, or ab­sent [Page 110] abroad, that we may always please hym. And who that hath true faith in our sauiour Christ, whereby he knoweth somewhat truly what Christ our Sauiour is, that he is the eternal sonne of God, lyfe, lyght, the wisdome of the father, all goodnes, al rightuousnesse and whatsoeuer is good that hart can desire, yea infinite plēty of al these, aboue that that mans hart can eyther conceyue or thynke, (for in him dwelleth the fulnesse of the godhead corporally) and also that he is geuen vs of the father, and made of God to be our wis­dome, 1. Cor. 1. our rightuousnes, our holines, and our redemptiō: who (I say) is he that beleueth this in dede, that would not gladly be with his maister Christ? Phili. 1. Paule for this knowlege coueted to haue bene losed from the body, and to haue bene with Christ, for that be counted it much better for himselfe, & had rather to be losed than to liue. Therfore these wordes of Christ to the thiefe on the crosse, that asked of him mercy, were full of comfort and solace: this daye thou shalt be with me in paradise. Luke. 23. To dye in the defence of Christes gospell, it is oure bounded duety to Christ, and also to our neyghbor. To Christ, Rom. 9 1. Iohn. 3. for he died for vs, & rose again y ^e he might be lord ouer all. And seyng he dyed for vs, we also (saieth S. Iohn) shoulde ieopard, yea geue our lyfe for our bretherne. And this kynd of geuyng and losyng, is gettyng and wynnyng in deede: for he that geueth or loseth his lyfe thus, getteth and wynneth it for euermore. Apo. 14. Blessed are they therfore that die in the lorde, and if they die in the Lordes cause, they are most happy of all. Let vs not then feare death, which can do vs no harme, otherwise than for a momēt to make y ^e flesh to smart: but that our faith which is surely fastened and fyxed vnto the worde of god, telleth vs that we shall be anone af­ter death, in peace, in the handes of god, in ioy, in solace, and that from the death we shall go straight vnto life. For S. Iohn saith, Iohn. 11. Iohn. 5 he that liueth & beleueth in me, shal neuer dye. And in an other place: he shall depart from death vnto life. And therfore this death of the christian, is not to be called death, but rather a gate or entraunce into euerlastynge life. Therfore Paule calleth it but a dissolution and resolution, and both Peter and Paule, 2. Pet. 1. 2. Cor. 5 a puttyng of of this Tabernacle or dwel­house, meanyng thereby y ^e mortal body, as wherin the soule or spirit doth dwell here in thys world for a smal time. Yea [Page 111] this death may be called to the christian, an ende of all mise­ries. For so long as we liue here, Actes. 14. we must passe through manye tribulations, before we can enter into the kyngdome of heauen. And now, after that death hath shot hys bolt, al the christian mans enemies haue done what they can, and after that they haue no more to do. What coulde hurte or harme poore Lazarus that lay at the ryche mans gate? hys former penury and pouerty, hys miserable beggerye and horryble sores and sycknes? For so soone as deathe had stricken hym with his dart, so sone came the angels, Luke. 16. & caried him straight vp into Abrahams bosome. What loste he by death, who frō misery & payne, is set by the ministery of Aungels in a place both of ioye and solace.

Farewell deare brethren, farewel, and let vs comfort our hartes in all troubles, and in death with the word of God: for heauen and earth shall perishe, but the word of the lorde endureth for euer.

Farewel christes dearely beloued spouse here wandring in this worlde as in a straunge land, farre from thyn own countrey, and compassed about on euery hande with deadly enemies, which cease not to assaulte thee, euer seekyng thy destruction.

Farewell, farewell, O ye the whole and vniuersall con­gregation of the chosen of god here lyuyng vpon earth, the true churche militant of Christ, the true mysticall bodye of Christ, the very household and family of god, and the sacred temple of the holy ghost. Farewell.

Farewel, O thou little flocke of the hygh heauenly pastor Christ, Luke. 12 for to thee it hath pleased the heauēly father to geue an euerlastyng and eternall kyngdome. Farewell.

Farewell thou spirituall house of god, thou holy and roi all priesthode, thou chosen generation, thou holye nation, thou wonne spouse. Fare wel. Farewell.

¶ This that followeth, which he further wrote con­cerning his cruell handlyng in the scholes at Ox­ford, & also of the condēnation of him, O. Cranmer, & M. Latymer &c: we would not here omitte, though in order in should before haue bene placed, next after the preface to his dispu­tation, Folio 78.

[Page 112] KNow (gentle Reader) that maister Prollocu­tour dyd promyse me in the disputations publikely, that I should see myne aunswers how they were collected and gathered of the No­taries, and that I should haue licence to adde or diminishe, to alter or chaunge afterwarde, as I should thynke best would make for me to the aunswe­ryng of the propositions. He promised moreouer publikely that I shoulde haue both tyme and place for me to bryng in franlkely all that I could, for the confyrmation of mine an­swers. Now when he had promised all these thynges open­ly in the hearyng of other Commissioners, and of the whole vniuersity of Oxforde, yet (good reader) marke thys, that in very deede he perfourmed nothyng of all that he promysed: what faythe then shall a man looke to fynde at such iudges handes in the secrete mysteries of God, which in theyrs pro­mises so openly made and so duely det (I will not speake of the witnesses of the matter) are found to be so faithlesse both to God and man? well I will leaue it to the iudgemente of the wyse.

And now, for that is leste for vs to do, let vs pray that God would haue mercy on his churche of Englande, that yet once, when it shall be hys good pleasure, it may clearely see and gredely embrace, in the face of Iesus Christ, the wyl of the heauenly father, and that of hys infinite mercye, he would eyther turne to hym the ragyng and rauening wol­ues, and most subtyll seducers of his people, whiche are by them altogether spoyled and bewitched, eyther that of hys most rightuous iudgement, he would dryue these faythlesse feeders from hys flocke, that they may no more bee able to trouble and scatter abroad Christes shepe from their shepe­herd, and that spedely: Amen, Amen. And let euery one that hath the spirite (as S. Iohn sayeth) say Amen. Yet further know thou, that when Maister Prolocutour did put forth three propositions, he dyd commaund vs to answer particularly to them all. After our answers, neyther he nor hys fel­lowes did euer enter into any disputation of any one of thē sauyng only of the fyrst. Yea, when that he had asked vs after disputations of the fyrst (as ye haue heard for my part) whe­ther we would subscribe to the whole, in such sort, forme, and words as there are set forth, withoute further disputation, [Page 113] (whych thynge we denied) by and by he gaue sentēce against vs all, that is against me, Doctour Cranmer & Doctour La­timer my most dere fathers & brethrē in christ cōdemning vs for hainous heretikes cōcerning euery of these propositiōs, and so separated vs one from another, sending vs seuerally into sundry and diuerse houses to be kept moste secretlye to the day of our burning, and as before, so still commaunded, that all and euerye one of our seruauntes shoulde be kepte from vs, wherto he added that at his departure thence, pen, inke, and paper, should depart from vs also. He mea­neth here that godlye and fruite­full report of his disputation in Oxford whiche he penned with his own hand. But thanks be to God that gaue me to write thys before the vse of suche thinges were vtterly taken awaye. Almyghty God whyche beholdeth the causes of the afflicted, & is wonted to lose & loke mercifully on the bonds & gronings of the captiues, he vouch safe now to looke vpō the causes of hys pore church in Englād, & of his great wisdome & vnspea­kable mercy, wyth speede to make an end of our misery, Amen, Amen, Amen,

¶A letter which he wrote to certayn godly per­sons, professours and louers of the truth, instructing them howe they shoulde behaue them selues at the beginnynge of the chaunge of religion.

THe grace, mercy, and peace of God the father throughe our Lorde Iesus Chryste, be wyth you my deare brethren and wyth al those that vnfaynedly loue and embrace his holye gos­pell, Amen. It is tolde me that the wycked Idole the masse is stablyshed agayne by a law, & passed in the Parleament house. Lerne the truth of it I pray you, & what penalty is appointed in the act, to such as speake agaynst it. Also whether there be any cōpulsion to constraine men to be at it. The statute throughlye knowne, such as be abroade & at liberty, maye prouide for them selues and auoyd the daunger the better. Doubtles there hath not bene sene before our tyme, such a parleament as thys is, that as many as were suspected to be fauourers of gods worde, shoulde be banyshed out of both houses. But we must geue god thankes for that truth he hathe opened in the time of hys blessed seruaunte kynge Edwarde the syxte, and praye vnto hym that we denye it not, nor dyshoner it with idolatrye [Page 115] but that we maye haue strength and patience rather to dye tenne tymes, then to deny him once. Blessed shall we be if euer god make vs worthye of that honoure, to shede oure bloode for hys names sake. And blessed then shall we thinke the parentes whiche broughte vs into thys worlde, that we shoulde from thys mortalitye be caried into immortalitye. If we followe the commaundemente of Saynte Paule that sayth, if ye be risen agayne wyth Chryste, Col. 3. seeke the thynges that be aboue where Chryste sytteth at the righte hande of God: we shall neyther departe from the vayne transitorye goodes of thys worlde, nor from thys wretched and mor­tall lyfe, wyth so greate paynes as other doe. Let vs praye to our heauenlye father that we maye knowe and loue hys blessed wyll, and the gloryous ioye prepared for vs in time to come, and that we maye knowe and hate all thynges contrarye to hys blessed wyll and also the payne prepared for the wicked men in the world to come. There is no better waye to be vsed in thys troublesome tyme for your consola­tion, then many tymes to haue assemblies to gether of suche menne and women as be of your religion in Chryste, and there to talke and renewe amonge your selues the truth of youre religion, to see what ye be by the woord of God and to remembre what yee were before yee came to the know­ledge thereof, to waygh and conferre the dreames and false lyes of the preachers that nowe preache, wyth the woorde of God that retayneth all truth, and by suche talke and famili­ar resortinge together, ye shall the better fynde out all their lyes that nowe goe aboute to deceyue you, and also both knowe and loue the truth that God hath opened to vs. It is muche requisite that the members of Chryste, comforte one an other, make prayers together, conferre one with another: so shall ye be the stronger, and Gods spirite shall not be absent from you but in the myds of you to teach you, to comfort you, to make you wise in al godly thyngs, patiente in aduersity and strong in persecution. Ye se how the congregatiō of the wicked by helping one an other, make their wicked religion & themselues strong against Gods truth & hys peple. It ye may haue some lerned mā that can, out of y ^e scriptures speak vnto you of faith & true honoryng of God, also [Page 116] that can shew you the descente of Christes church from the begynning of it vntyll thys daye, that ye maye perceaue by the lyfe of your forefathers these two thynges: the one that Chrystes woorde, whych sayde that al hys must suffer per­secutiō and trouble in the world, be true: the other that none of all hys before our time, escaped trouble: then shall ye per­ceiue that it is but a folly for one that professeth Christe tru­lye, to looke for the loue of the worlde. Thus shall ye learne to beare trouble and to exercise youre religion and feele in deede that Chrystes woordes be true: in the worlde, ye shall suffer persecution. Iohn. 16 And when ye feele your religion in deede, saye yee be no better then youre forefathers, but be gladde that ye maye be counted worthye souldioures for thys warre, and praye to God when ye come together, that he wyll vse and order you and youre doyinges to these thre endes, whyche ye muste take heede of: the fyrste that ye glo­ryfye God, the nexte that ye edifye the churche and congre­gation, the thyrde that ye profyte your owne soules. In all youre doynges beware ye be not deceaued. For although thys tyme be not yet bloodye and tyrannous as the time of oure forfathers that coulde not beare the name of Christe wythout daunger of lyfe and goodes: yet is oure tyme more perellous both for bodye and soule. Therefore of vs Chryst sayde: Luke. 18. thinke ye when the sonne of manne commeth, he shall fynde anye fayth vpon earth? He sayde not, thynke ye he shal fynde anye man or woman chrystened and in name a christi­an: but he spake of the faythe that saueth the christian man in Chryst, and doubtles the scarsitye of faith is now more (and wyll I feare increase) then it was in the time of the greatest Tyrannes that euer were: and no maruell whye. Reade yee the syxte chapter of Saynte Iohns Reuelation and ye shall perceyue amonges other thynges, that at the opening of the fourthe seale, came out a pale horse, and he that satte vppon hym was called deathe, and hell followed hym. Thys horse is the time wherein hypocrites and dissemblers entred into the Churche vnder the precente of true religion, as mon­kers, Friers Nonnes, massynge priestes, wyth suche other, that haue killed moe soules wythe heresyes and supersty­stitiō, [Page 117] thē al the Tyrānes that euer were, killed bodies with fyre, sword, or banishement, as it appereth by hys name that sitteth vpon the horse, who is called death: for all soules that leaue Christ and trust to these hipocrytes, lyue to the diuil in euerlasting payne, as is declared by him that followeth the pale horse which is hel. These pretēsed and pale hypocrites, haue stirred the earthquakes, that is to witte, the princes of the world, agaynst Christes church, and haue also darkned the sonne, and made the moone bloody, and haue caused the starres to fall from heauen, that is to saye, haue darkned wyth mistes and daylye doe darken, as ye heare by theyre sermons, the cleare sonne of Gods moste pure woorde: the moone, whiche be Gods true preachers, whiche fetche onelye lyghte at the sonne of Gods woorde, are turned in­to blood, prisons, and chaines, that theyr light can not shine vnto the world as they would: Wherupō it cōmeth to passe that the stars, that is to say Christian people, fal frō heauen that is to witte, from Gods moste true word, to hypocrisye, most deuelyshe superstition and idolatrye. Let some learned man shew you al the articles of your belief and monuments of Christian fayth, from the time of Christe hetherto, and ye shall perceiue that there was neuer mention of such articles as these hypocrites teache. God blesse you, and praye for me as I do for you.

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

THe grace of God bee with you, Amen. I haue receaued from you (dearelye beloued in our sauioure Iesus Christe) by the hands of my seruant william Downton, your liberality, for the which I do most hartly thank you, and I prayse god hyghly in you and for you, who hathe moued youre heartes to showe this kindnes towardes me, prayinge hym to preserue you from all famyne, scarcity, and lacke of the truth of hys word, which is the liuely foode of your soules, as you preserue my body from hun­ger and other necessities, which should happē vnto me, were it not cared for by the beneuolence and charity of godly peo­ple. [Page 118] Suche as haue taken all worldlye gooddes and landes from me, and spoyled me of all that I had, haue empriso­ned my bodye and appoynted no one halfepeny to feede or to relieue me wythall. But I doe forgeue them and praye for them daylye in my poore prayer vnto God, and from my hearte I wyshe their saluation, and quietlye and paci­entlye beare theyr iniuries, wyshyng no farther extremity to bee vsed towardes vs. Yet yf it seeme contrary beste vn­to oure heauenlye father, I haue made my reckenyng, and fullye resolued my selfe to suffer the vttermost that they are able to do against me, yea death it selfe, by the ayde of Christ Iesu, who dyed the moste vyle deathe of the crosse for vs wretches and myserable synners. But of thys I am assured, that the wycked world with all his force and power, shall not touche one of the heares of our heades wythout leaue ad lycence of oure heauenly father, whose wyll be done in al thynges. If he wyll lyfe, lyfe bee it: if he wyll deathe, deathe be it. Onelye we praye, that oure wylles maye bee subiecte vnto hys wyll, and then althoughe bothe we and all the worlde see none other thynge but deathe, yet yf he thynke lyfe best, we shall not dye, no althoughe the sword be drawen oute ouer oure heades: as Abraham thoughte to kyll his sonne Isaac, yet when god perceaued that Abraham had surrendred hys wyll to Gods wyll, and was contente to kill hys sonne, god then saued hys sonne. Dearely beloued, if we be contented to obeye gods wyll, and for hys commaundementes sake, to surrender oure goodes and our selues to be at his pleasure, it maketh no mater whether we kepe goods and lyfe, or loose them. Nothing can hurte vs that is taken from vs for Gods cause, nor nothyng can at length doe vs good, that is preserued contrary vnto Gods commaundemente. Lette vs wholye suffer God to vse vs and ours after hys holye wysedome, and beware we ney­ther vse nor gouerne oure selues contrarye to hys wyll by oure owne wisedome, for yf we doe, oure wisdome wyll at lengthe proue folishnes. It is kept to no good purpose that we kepe contrarye vnto his commaundementes. It can by no meanes be takē from vs that he would should tary with vs. He is no good christian that ruleth hym selfe and his, as worldlye meanes serueth: for he that so doth shall haue as [Page 119] many chaunges as chaunceth in the world. To daye, wyth the worlde he shall lyke and prayse the truthe of GOD, to morowe as the worlde wyll, so wyll he lyke and prayse the falshode of manne: to daye wyth Chryste, and to mo­rowe wyth Antichriste. Wherefore deare brethren, as tou­chynge youre behauoure towardes God, vse both youre inwarde spirytes and youre outewarde bodyes, youre inwarde and youre outwarde man (I saye) not after the meanes of menne, but after the infallible woorde of God. Refrayne from euyll in bothe, and glorify your heauenlye father in both. For yf ye thynke ye can inwardly in the hart serue hym, and yet outwardlye serue wyth the worlde in externall seruyce, the thyng that is not GOD, ye deceaue youre selues, for bothe the bodye and the soule muste to­gether concurre in the honoure of God, as Saynte Paule playnlye teacheth. 1. Cor 6. For if an honeste wife be bounde to geue both hart and body to fayth and seruice in mariage, and if an honest wiues fayth in the hart, cannot stande with an whorysh or defiled body outwardlye: muche lesse can the true faythe of a christian in the seruice of christianitye, stande with the bodely seruice of externall idolatry: for the mystery of mariage is not so honorable betwene man and wyfe, as it is betwene Chryste and euery Christian man, as Saynte Paule sayeth. Therfore deare brethren, praye to the hea­uenlye father, that as he spared not the soule nor the bodye of hys dearelye beloued sonne, but applyed bothe of them with extreame payne, to worke our saluation both of bodye and soule: so he wyll gyue vs all grace to applye our bodies and soules to be seruantes vnto him, for doubtles he requy­reth aswell the one as the other, and cannot be miscontented with one, and well pleased with the other. Eyther he hateth both or loueth both: he deuideth not his loue to one and hys hatred to the other. Let not vs therefore good brethren, de­uide our selues, and saye oure soules serue hym whatsoeuer our bodies do to the contrarye, for ciuile order and pollicie. But (alas) I knowe by my self what troubleth you, that is, the great daunger of the world that wil reuenge (ye thinke) youre seruice to God, wythe swoorde and fyre, wythe losse of goodes and landes, But deare bretherne waye [Page 120] of the other syde, that your enemies and Gods enemies shal not do asmuch as they would, but asmuch as God shal suf­fer them, who can trappe them in their owne counsels, and destroye them in the middes of theyr furies. Remember ye bee the workmen of the Lord, and called into his vineyard, there to labour till euening tyde, that ye may receyue youre peny, Math. 20. which is more worth then all the kinges of the earth. But he that calleth vs into hys vyneyard, hath not tolde vs how sore or how feruently the sonne shall trouble vs in our labour: but hath bidde vs laboure and committe the bytter­nesse therof vnto hym, who can and will so moderate all af­flictions, that no man shall haue more layd vpon hym, then in Christ he shalbe able to beare: vnto whose mercifull tuitiō and defence, I commend both your soules and your bodeis. 2. September. 1554.

An aunswere of a letter wherby he was aduertised of a godly company, to the number of thirty, taken at prayer in a house in Bowchurchyarde and caried to prison.

THe grace of God be with you, Amen. I perceaued by youre letter, howe that vppon new yeares daye at nyghte, there were taken a godlye companye of Christians, whilest they were praying. I do reioice, in that men can be so well occupied in this perillous time, and & flye vnto God for remedy by prayer, as wel for their own lackes and necessities, as also charitably to pray for thē that persecute them. So doth the worde of God commaunde all men to pray charitablye for those that hate them, and not to reuile any maiestrate with words, or to meane him euyll by force and violence. They also maye reioyce that in well do­ynge they were taken to the prisō. Wherfore I haue thought it good to send them this little wrytyng of cosolation, pra­yng god to send them patience, charity, and constancye in the truth of hys most holy word. Thus fare you wel, and praye to God to send his true worde into this realme agayne a­mongst vs, which the vngodly bishops haue now banished, 4. Ianuary. 1554.

¶To the godly and faithfull company of prisoners in both the Counters, which were taken toge­ther at prayer in a house in Bowchurchyard.

THe grace, fauour, consolation, and ayde of the holy gost be with you now and euer: so be it.

Dearely deloued in the Lord, euer sythens your imprisonment, I haue ben maruelously moued with great affections and passiōs, as wel of mirth and gladnes, as of heauines and sorow. Of gladnes in this, that I perceiued how ye be bent and geuen to prayer and inuocation of gods helpe, in these darke and wicked procedings of men against gods glory. I haue bene sory, to perceiue the malice and wickednes of mē to be so cruell, diuelish, and tyrannical, to persecute the peo­ple of god, for seruyng of god, for saying and hearyng of the holy psalmes and the word of eternall life. These cruell do­ings do declare, that the papists church is more bloody and tyrannical, then euer was the sword of the Ethnickes & gentiles. When I heard of your takyng, and what ye were do­ing, wherfore, and by whome ye were taken: I remembred how the christians in the primitiue church were vsed by the cruelty of vnchristened heathens in the tyme of Traiane the emperour, about 77 yeres after Christes ascension into hea­uen. The christians were persecuted very sore, as thoughe they had bene traitors & mouers of sedition. Wherupon the gentile emperour Traiane required to know the true, cause of christian mens trouble. A great learned man called Pli­nius secundus wrote vnto him and saide, it was because the christians said certaine psalmes before daye vnto one called Christ, whom they worshipped for god. When Traiane the emperour vnderstode it was for nothyng but for conscince and religion: he caused by his cōmaundements euery wher, that no man should be persecuted for seruyng of god. Lo, a gentile and heathen man would not haue such as were of a contrary religion, punished for seruing of god. But the pope and his church haue cast you into prison, beyng taken euen in doyng the worke of god, and one of the moste excellente workes that is required of christian men, that is to witte, whiles ye were in prayer, & not in such wicked and super­stitious [Page 120] [...] [Page 121] [...] [Page 122] prayer, as the papistes vse: but in the same prayer that Christ hath taught you to pray, and in his name onely ye gaue god thankes for that ye haue receaued, and for hys sake ye asked for such things, as ye want. O glad maye ye be that euer ye were born, Math. 5 to be apprehēded whilest ye were so vertuously occupied. Blessed be they that suffer for righte­ousnes sake. For if god had suffred them that toke your bo­dies, then to haue takē your life also: now had ye ben folowing the lābe in perpetual ioyes away from the cōpany & as­sēble of wicked men. But the lord woulde not haue you so­dainly so to depart, but reserueth you gloriously to speake & maintain his truth to the world. Be ye not careful what ye shal say, for god wil go out & in with you, & wil be presēt in your harts & in your mouthes to speak his wisdō, althogh it seme folishnes to y ^e worlde. He that hath begon this good work in you, confirme, strengthen, & continue you in y ^e same vnto the end, and pray vnto him, that ye may fear him only, that hath power to kil both body and soule, & to cast thē in­to hel fire. Be of good comfort, al the hears of your heads be numbred, Math. 10. and there is not one of them canne perishe, except youre heauenlye father suffer it to peryshe. Nowe ye bee euē in the field, and placed in the forefront of Christes bat­taile. Doubtles it is a singuler fauour of God, and a special loue of hym towardes you, to geue you this foreward and preeminence, and a signe that he trusteth you before others of hys people. Wherfore (deare brethrē and sisters) continu­ally fyght thys fyght of the Lorde. Your cause is most iuste and godly, ye stand for the true Christ, who is after the flesh in heauen, and for hys true religion and honour, whiche is amplye, fully, sufficiently and aboundantly conteined in the holy Testament sealed wyth christs own blood. How much be ye bound to god, to put you in trust with so holy and iust a cause? Remember what lokers vpon ye haue, to see & be­holde you in your fight, euen god and all hys holy aungels, who be redy alway to take you vp into heuē, if ye be slain in thys fight. Also you haue standing at your backes al y ^e mul­titude of the faithful, who shall take courage, strength & desire, to folow such noble and valiaunte christians as ye be. Be not afeard of your aduersaries, i. Iobn. 4. for he that is in you, is stronger then he that is them. Shrynke not although it be payne to you. Your paynes be not now so greate as here­after [Page 123] your ioyes shall be. Reade the comfortable chapiters to the Ro. 8.10.15. Heb. 11.12. And vppon your knees thanke god that euer ye were accoūpted worthy to suffer any thing for hys names sake. Reade the second chapter of S. Lukes gospell, and there ye shall see, howe the shepheardes that watched vpon their shepe all night, as soone as they heard that Christe was borne at Bethlem, by and by they went to see hym. They did not reason nor debate with themselues who should kepe the wolf from the shepe in the mean time, but did as they were cōmaūded, & cōmitted their shepe vn­to hym whose pleasure they obeyed. So let vs do now, whē we be called, and commit all other thynges vnto hym that calleth vs. He wyll take heede that all thinges shal be wel: he wyll helpe the husband, he will comfort the wyfe, he wil guide the seruaunts, he wyll kepe the house, he wil preserue the goods, yea rather then it should be vndone, i. Pet. 5 he wil wash the dishes and rocke the cradell. Cast therfore all your care vpon god, for he catech for you. Besides thys, ye may per­ceaue by your imprisōment, that your aduersaries weapōs against you, be nothing but flesh, bloud, and tyranny. For if they were able, they would maintaine their wycked reli­gion by gods worde: but for lacke of that, they woulde vio­lently compel such as they can not by the holy scripture perswade, because the holy worde of God and all Christes do­ings be cleane contrary vnto them. I pray you pray for me and I wyll praye for you. And although we be a sunder af­ter the world, yet we are in Christe (I truste) for euer, ioy­ning in the spirite, and so shal meete in the palace of the heauēly ioyes after this short and trāsitory life is ended. Gods peace be with you, Amen .4. of Ianuary. 1554.

¶To certaine of hys beloued frendes in god, exhortyng them to sticke constantlye to the professed truth of the gospell in those days of tryall, and not to shrynke for any trouble.

THe grace of God be with you, Amen. I did write vnto you of late, & told you what extremitye the parliamente had concluded vppon concernyng religion, suppressyng the true, and settyng forthe the vntrue, entendyng to cause [Page 124] all men by extremity to forsweare themselues and to take a­gayne for the head of the church, him that is neyther heade nor member of it, but a very enemy, as the word of god and all auncient writers do record: and for lacke of law and au­thority they wyll vse force and extremity, which haue bene the arguments to defend the Pope and popery sith his wicked authority began fyrste in the worlde. But nowe is the tyme of tryall, to see whether we feare more God or man. It was an easy thing to hold with Christ, whiles the prince and world held with hym: but now the worlde hateth hym, is the true tryall who be hys. Wherfore in the name and in the vertue, strength, and power of his holy spiryte, prepare youre selues in any case to aduersitye and constancie. Lette vs not runne away when it is most tyme to fyght. Remember that none shalbe crowned but such as fyghte manfully, and he that endureth vnto the ende, shalbe saued. Ye muste now turne all your cogitations from the peryll ye see, and marke by fayth what foloweth the peryl: either victorye in this worlde of your enemies, or els a surrender of this life, to inherite the euerlastyng kyngdome. Beware of behol­dyng to much the felicity or the myserye of this worlde: for the consideration and earnest loue or feare of eyther of thē, draweth from god. Wherfore thynke wyth youre selues as touchyng the felicity of the worlde, it is good, but yet none otherwyse then it stādeth with the fauoure of god: it is to be kept, but yet so farre forthe as by kepyng of it, we loose not god. It is good to abyde and tary styll among our frendes here, but yet so that we tary not therwithall in gods displeasure, and hereafter to dwell in hell with the deuils in fyre e­uerlastyng. There is nothyng vnder god by may be kept, so that god beyng aboue all thynges we haue, be not loste. Of aduersity iudge the same. Imprisonment is paynefull: but yet liberty vpon euil conditions is more payneful. The prisons stincke, but yet not so much as swete houses, where as the feare and true honor of god lacketh. I must be alone and solitary, it is better so to be and haue god with me, thou to be in company with the wicked. Losse of goods is great, but losse of gods grace and fauour is greater. I am a poore symple creature and cannot tell how to answer before such a greate sorte of noble, learned, and wyse: It is better to [Page 125] make answer before the pompe and pryde of wycked men, then to stande naked in the syght of all heauen and earth before the iuste God, at the latter daye. I shal dye then by the handes of the cruell man: he is blessed that looseth this life full of mortall miseries and fyndeth the lyfe full of eternal ioyes. It is a griefe to depart from goods and frendes, but yet not so much as to depart from grace and heauen it self. Wherefore there is neither felicitye nor aduersitie of this world, that can appeare to be greate, if it be wayed with the ioyes or paynes in the worlde to come. I can doe no more but praye for you: doe the same for me for Gods sake. For my parte I thanke the heauenly father, I haue made myne accoūptes & appointed my selfe vnto the wil of the heauenly father: as he will, so I will by his grace. For gods sake, as soone as ye can, sende my poore wyfe and chyldren some letter from you, and my letter also whiche I sente of late to Downton. As it is tolde me, she had neuer letter from me, sith the comming of master S vnto her: the more to blame the messengers, for I haue written diuers times. The lord comfort them and prouyde for them, for I am able to do no thyng in worldly thinges. She is a godly and wise womā, & if my meanynges had bene accomplished she should haue had necessary thinges: but that I meant god can performe, to whome I commend both her and you all. I am a preci­ous iewell now and deintely kepte, neuer so deintely: for neither mine own mā nor any of the seruaunts of the house may come at me, but my keper alone, a simple rude mā god knoweth. But I am nothing careful thereof. 21. Ianu. 1554.

An other letter to certaine godly parsons wrytten to the same effecte.

THe grace of god be with you, Amen. I doe geue our heauenly father thankes, that mo­ueth you to remēber your afflicted brethern, and I do (as I am bound) pray for you, that wyth your remembraunce of me, ye prouide helpe, & succour me with such goods, as god doth endue you withall. Doubtlesse yf euer wretch & vyle [Page 126] synner was bounde vnto God, I am most specially bound: for these tenne monethes almost, euer synce my imprison­mente, I haue had no lyuyng nor goods to sustayne my self wythall, yet such hath bene the fauoure of our heauenly fa­ther, that I haue had sufficient to eate and drynke and the same payed for. Seyng he is so mercifull and carefull for my synful body, I doubt not but he hath more care of my wret­ched soule, so that in bothe I may serue his maiesty, and be a liuely and profitalbe mēber of hys poore afflicted church. I do not care what extremity this world shal worke or de­uise, praying you in the bowels of hym that shedde his pre­cious bloode for you, to remember and folow the knowlege ye haue learned of his truthe. Be not ashamed nor afrayde to follow hym, beware of this sentence, that it take no place in you: Luke. 9 no man (sayeth Christ) that putteth hys hand to the ploughe and looketh backewarde, is meete for the kyng­dome of God. Remember that Chryste wylled hym that would builde a Tower, to sytte downe fyrst and loke whe­ther he were able to performe it, leaste he should begin and leaue of in the myddest and so be mocked of hys neyghbors and lose therwythall asmuche as he bestowed. Luke. 14 Christe tolde suche as woulde builde in hym eternall lyfe, what the price thereof was, euen at the begynnyng of hys doctryne, and sayde they shoulde be persecuted. Math. 10. Also they shoulde some­tyme paye and bestowe both goodes and landes, before the Tower of saluation woulde be builded. Seyng the pryce of truthe in religion hathe bene alwayes the displeasure and persecution of the worlde, let vs beare it, and Christ wil re­compence the charges aboundantly. Yt is no losse to lacke the loue of the worlde, and to fynde the loue of God, nor no harme to suffer the losse of worldly thinges and fynde eter­nall lyfe. Yf man hate and god loue, man kyll the body and god bryng both body and soule to eternall lyfe, the exchange is good and profitable. For the loue of God vse synglenes towardes hym, beware of this folyshe and disceytfull collu­sion, to thynke a man may serue god in spirite secretly to his conscience althoughe outwardly with his bodye and bode­lye presence, he cleaue for ciuyl order, to such rytes and cere­monies as nowe be vsed contrarye to god and hys worde. Be assured that whatsoeuer he be that geueth thys coun­sayle, shalbe before God hable to doe you no more profytte [Page 127] then the fygge leaues dyd vnto Adam. 1. Cor. 6. Glorifye GOD bothe in your bodyes and in your spirites which are gods. Take heede of that commaundement, no man is able to dis­pense wyth it. Such as be yet cleare and haue not bene pre­sente at the wicked masse and idolatrous seruice let thē pray to god to stande fast: such as for weakenes and feare haue bene at it, repente, and desyre god of forgeuenes, and doubtles he wyll haue mercy vppon you. It is a feareful thynge, that many doe not a lonelye thus dissemble wyth God, but also excuse and defende the dissimulation: beware of that dere brethern, for it is a sore matter to delite in euil things. Prouer. 2 Let vs acknowledge and bewayle oure euyl, then god shal sende grace to amend vs, and strength, better to beare his crosse. I doubt not but ye wyll iudge of my wrytyng as I meane towardes you in my hearte, which is doubtles your eternall saluation in Christe Iesus, to whome I hartelye commende you. 14. Iune. 1554.

To a merchaunte of London, by whose meanes he had receyued much comfort in his greate necessity in the Fleete: where how cruelly he was handled, you shall see in the letter nexte followyng.

THe grace of god be with you, Amen. I thanke god and you for the great helpe and consolation I haue receiued in y ^t tyme of aduersity by your charitable meanes, but most reioice that you be not altered from truth, although falshod truelly seketh to distayne her. Iudge not (my brother) truth by outward appearance, for truthe now worse appeareth & more vily is reiected, thē falshod. Leaue the outward shew, & see by the word of god what truth is, & accept truth & dis­like her not though man call her falshode. As it is now, so hath it ben heretofore, the truth reiected & falshod receiued. Suche as haue professed truthe, for truthe haue smarted, and the frendes of falsehode laughed them to scorne. The tryall of both hath ben by contrary successe, the one hauyng the cōmendation of truth by mā, but the cōdemnatiō of fals­hode by god, florishing for a time w ^t endles destruction: the other afflicted a litle season with immortal ioyes. Wherfore dere brother aske & demaūd of your boke, the testamēt of Iesus Christ in these woful & wretched dais, what you shold [Page 128] thinke, and what you should stay vpon for a certayne truth, and whatsoeuer you heare taught, trie it by your boke whether it be true or false. The dayes be daungerous and ful of perill, not only for the world and worldly thinges, but for heauen and heauenly thinges. It is a trouble to loose the treasures of this life, but yet a verye paine if they be kepte with the offence of god. Cry, call, praye, and in Christ daily requyre helpe, succour, mercy, wisdome, grace and defence, that the wickednes of this world preuaile not againste vs. We began well, god preserue vs vntill the ende. I woulde wryte more often vnto you, but I do perceyue you be at so much charges with me that I feare you would thinke whē I write, I craue. Send me nothyng tyll I send to you for it, and so tell the good men your partners, and whē I nede I will be bold of you .3. Decem. 1554.

A report of hys miserable imprisonment and most cruell handlyng by Babington, that enemye of god and of hys truthe, then Warden of the Fleete.

THe fyrst of Semptember. 1553. I was committed vnto the Flete from Richmont, to haue the liberty of the prison, and within vi. dais after, I payed for my liberty fyue poundes sterling to the Warden for fees, who immediatly vpon the paymente therof, complai­ned vnto Steven Gardiner, bishop of Winchester, and so was I committed to close pryson one quarter of a yeare, in the Tower chāber of y ^e Fleete, & vsed very extremely. Then by the meanes of a good gentlewoman, I had libertye to come downe to dinner and supper, and not to speake wyth any of my frendes: but as soone as dinner and supper was done, to repayre to my chamber againe. Notwithstanding, whiles I came downe thus to dinner and supper, the War­den and hys wyfe pyked quarels with me, and complained vntruly of me to their great frend, the bishop of winchester.

After one quarter of a yeare, and somewhat more, the Warden and hys wyfe fell out with me, for the wicked masse [Page 129] and thereupon, the warden resorted to the byshop of Win­chester, & obteined to put me into the wardes, where I haue continued a long time, hauing nothing appoynted to me for my bedde, but a little pad of straw, a rotten couerynge, with a tike and a few fethers therin, the chamber beyng vile and stynckynge, vntill by Gods meanes, good people sente me bedding to lye in: of the one side of which prison, is the synke & filth of all the house, & on the other syde, the towne ditch: so that the stinche of the house hath infected me wythe sundrye diseases. During which tyme, I haue bene sicke, & the dores, barres, haspes and chaynes beinge all closed, and made faste vpon me, I haue mourned, called and cryed for helpe. But the warden, when he hath knowen me many tymes redy to dye, and when the poore men of the wardes haue called to helpe me, hath commaunded the doores to be kepte fast, and charged that none of hys men should come at me, sayenge: lette hym alone, it were a good riddaunce of hym. And a­monge manye other tymes, he did thus the 18. of October. 1553. as many can witnes. I payd alwayes like a Baron to the sayd warden, aswell in fees as for my boord, whych was xx. shyllinges a weke, besides my mans table, vntil I was wrongfullye depriued of my bishoprycke. And sithens that time, I haue payde hym, as the beste gentleman doth in hys house? yet hath he vsed me worse and more vylye, then the veriest slaue that euer came to the hall commons. The sayde warden hath also emprisoned my man, Wylliam Downton, and strypped him out of his clothes to search for letters, and could finde none, but onelye a little remembraunce of good people names, that gaue me theyr almes to relieue me in prisonne. And to vndoe them also, the Warden deliuered the same bill vnto the sayd Steuen Gardiner, Gods enemy and myne.

I haue suffred emprisonmente almost eighten monethes, my goods, lyuyng, frendes, and comfort taken from me, the Quene owyng me by iuste accompte foure score poundes or more. She hath putte me in pryson, and geueth nothynge to fynde me, neyther is there suffred any to come at me, wherby I myght haue relief. I am with a wicked man and woman, so that I see no remedy (sauyng Gods help) but I shalbe cast [Page 130] away in prison, before I can come to iudgement. But I commit my iuste cause to God, whose will be doone whether it be by life or death.

¶A letter concerning the vayne and false reportes whiche were spreade abrode of him, that he had recanted and abiured that doctrine whiche he before had preached.

THe grace and peace of God be wyth al them that vnfei­nedly loke for the coming of our sauiour Christ, Amē.

Deare brethren and sisters in our lord, and my fellow prisoners for the cause of Gods gospell, I do reioyce and geue thankes vnto God for your constancy and perseuerance in affliction, wyshing and praying vnto him for your continu­ance therin to the end. And as I do reioyce in your faythfull and constant affliction that be in prisō: euen so do I mourne and lament to heare of our deare brethren abroade, that yet haue not suffred nor felt such daūgers for Gods truth as we haue and do fele, & are like dayly to suffer more, yea the very extreme death of the fier: Yet suche is the reporte abroade (as I am crediblye informed) that I Iohn Hoper a condem­ned man for the cause of Christ, now after sentence of death, being in Newgate prisonner, lokinge daylye for execution, shoulde recante and abiure that heretofore I haue preached. And thys talke riseth of this, that the byshoppe of London and his chapleines resort vnto me. Doubtles if our brethren were as godly as I could wish them to be, thei would think, that in case I did refuse to talke wyth them, they might haue iust occasiō to say that I were vnlerned, & disdained to speak with them. Therfore to auoyd iust suspition of both, I haue and doe daylye speake wythe them when they come, not doubtinge but they will reporte that I am neyther proude nor vnlearned. And I would wysh all men to do as I doe in thys poynte, for I feare not theyr argumentes, neyther is death terrible vnto me. wherfore I pray you to make true export of the same as occasiō shal serue, & also that I am more confyrmed in the truthe that heretofore I haue preached, by theyr cōmunication: and ye that may, send to the weake bre­therne abroad, prayinge thē y ^t they trouble me not with such [Page 131] reports of recātation as they do. For I haue hetherto left all thinges of this world, & suffred great paynes & long impri­sonment, & I thanke God I am ready, euen as gladly to suffer deathe for the truthe I haue preached, as a mortall man may be. Oh Lord, how slipper the loue of man, yea man him self is. It were better for them to pray for vs, rather then to credite or reise rumours that bee vntrue, vnlesse they were more certaine thereof, then euer they shall be able to proue: we haue enemies enough of such as knowe not God. Truly this report of weake brethern, is a double trouble and a tri­ple crosse. I do wyshe you eternall saluation in Chryste Ie­su, and also require your continuall prayer, that he whyche hath begonne in vs, may saue vs to the ende. I haue taught this truth wyth my tounge and penne heretofore, and here­after shortly will confyrme (by Gods grace) the same wyth my bloode. Pray for me gentle brethern & haue no mistrust.

To maistres Wilkinson, a woman harty in gods cause, & comfortable to his aflicted members.

THe grace of God and the comfort of hys holy spiryte be with you, Amen.

I am very glad to heare of your health &, doe thank you for your louing tokēs. But I am a great deale more glad to heare how christianly you auoyd idolatry, & prepare your selfe to suffer the extremity of the world, rather thē to endaunger your selfe to God. You do as you ought to do in this behalfe, and in suffrynge of transitory paynes, you shall auoyde permanent torments in the world to come. Vse your life, and keepe it with as much quietnes as you canne, so that you offēd not God. The ease that cōmeth w ^t hys displea­sure, turneth at length to vnspeakable paynes: & the gaines of the world w ^t the losse of his fauour, is beggary & wretchednes. Reason is to be amēded in this cause of religiō: for it wil choose & follow an errour with the multitude if it may be allowed, rather then turne to fayth and follow the truth wyth [Page 132] the people of God. Moses found the same fault in himselfe & did amend it, choosyng rather to be afflicted with the people of God, Heb. 11. then to vse the libertye of the kynges daughter that accounted hym as her sonne. Praye for contentation and peace of the spryte, and reioyce in such troubles as shall happē vnto you for the truthes sake, for in that part Christ saith you be happy. Math. 5. Pray also for me & I pray you) that I may do in al things the wil of our heauenly father, to whose tuition and defence I commend you.

To my dearely beloued Syster in the Lord maistres. A. W.

THe grace of god be with you, Amē. I thank you for your louing token. I pray you burden not your self to much, it were mete for me rather to beare a payn, then to be a hinde­rance to many. I did reioice at the cōming of this bearer, to vnderstād of your constācy, & how that you be fully resolued by gods grace, rather to suffer extremity, thē to go frō that truth in God whych you haue professed. He that gaue you grace to begyn in so infallible a truth, wil followe you in the same vnto y ^e end. But my louing Sister, as you be traueling this perillous iourney, take this lessō with you, practised by wyse men: whereof ye may reade in the seconde of Sayncte Mathewes gospel. Such as traueled to fynde Chryst, follo­wed onely the starre, and as long as they sawe it, they were assured they were in the right way, and had greate mirth in thery iourney. But when they entred into Ierusalem, wher as the starre led them not thether but vnto Bethelem, and there asked the citizens the thinge that the starre shewed be­fore: as long as they taried in Hierusalem and would be in­structed where Christ was borne, they were not only igno­raunt of Bethelem, but also lost the syghte of the starre that ledde them before. Whereof we learne, in any case whiles we be going in this life, to seeke Christ that is aboue, to beware we lose not the starre of Gods word, that only is the marke that sheweth vs where Christe is, and which waye we maye come vnto hym. But as Ierusalem stode in the way, & was an impedimentte to these wise menne: so doth the sinagoge of Antichryste that beareth the name of Ierusalem, whiche [Page 133] by interpretacion is called the vision of peace, and amonges the people now is called the catholike church, standeth in the way that pilgrymes must go by through thys world to Be­thelem the house of saturity and plentifulnes, and is an im­pediment to al Christian trauellers: yea and except the more grace of God be, will kepe the pilgrimes stil in her that they shall not come wher Christ is at al. And to stay them in dede, they take away the starre of light which is Gods word that it can not be sene, as as ye maye see howe the celestiall starre was hyd frō the wyse men, whē they asked of the Phareseis at Hierusalē wher Christ was borne. Ye may see what great daungers happened vnto these wise men, whyles they were a learning of liers where Christ was. Fyrst they were oute of theyr way, and next they lost their guide and conductour, the heauenly starre. Christ is mounted from vs into heauen and there we seke hym, as we say let vs therfore go the the [...] ­ward by the starre of hys worde, and beware we happen not to come into Hierusalem the church of men & aske for him. If we do, we go out of the way & lose also our conductor & guide that only leadeth vs strayght thether. The Poetes write in fables, that Iason whē he fought with the dragō in the Ile of Colchis was preserued by the medicines of Medea, and so wan the golden fleese. And they write also that Titan, whom they fayne to be sonne and heyre of the highe God Iubiter, woulde neades vpon a day haue the conducting of the Sun round about the world, but as they fayne, he missed of the ac­customed course, wherupon when he went to hygh, he bur­ned heauen, & whē he went to low, he burned the earth & the water. These prophane histories do shame vs that he christiā men. Iason agaynst the poison of the dragon, vsed onlye the medicine of Medea. What a shame is it for a Christian man agaynste the poyson of the deuyl, heresye, and synne, to vse any other remedye, then Christ and hys woorde? Titan for lacke of knowledge, was afearde of euerye signe of the Zodi­ake that the sonne passeth by: wherfore he now went to low and now to high, and at length fell down and drowned him selfe in the sea. Christian men for lacke of knowlege, and for feare of such daungers as Christiā men must nedes passe by, goe cleane out of order, & at length fall into the pitte of hel. Sister take heede, you shall in your iourney towardes hea­uen, mete with manye a mōstrous beast: haue salue of gods word therfore ready. Ye shall mete husband, children, louers [Page 134] & frendes, that shal if god be not with them (as god be pray­sed he is, I would it were with al other a like) be very lettes & impedimēts to your purpose. You shal meete with slaūder & contēpt of the world and be accōpted vngracious & vngodlye: you shal heare & mete with cruell tyranny to doe you al extremities: you shal now & thē see the troubles of your own consciēce, & fele your own weaknes: you shal heare that you be cursed by the sentence of the catholike church, wit suche like terrours: but praye to God, & followe the starre of hys word, & you shall ariue at the port of eternall saluaciō by the merites only of Iesus Christ, to whome I commende you and all yours most hartely.

To mayster Ferrar byshop of S. Dauids. D. Taylor, maister Bradford and mayster Philpot, prisoners in the kinges Bench in South warke.

THe grace of God be wyth you, Amen. I am aduertised by diuerse, aswell suche as loue the truth, as also by such as yet be not come vnto it, that ye & I shall be caried shortlye to Cambrige, there to dispute in the faith & for the re­ligion of Christe (which is moste true) that we haue & do professe. I am (as I doubt not ye be) in Christe re­dy not only to goe to Cambridge, but also to suffer by gods helpe, death it selfe in the mayntenance thereof. Weston and hys complices haue opteined forth the commission already, and spedely (most lyke) he wyl put it in execution. Wherfore deare brethren, I do aduertyse you of the thing before for di­uerse causes. The one to comfort you in the Lorde, that the tyme draweth nygh and is at hand, that we shall testifye be­fore gods enemies, gods truth. The next, that ye shuld pre­pare your selues the better for it. The thirde to showe you what wayes I thinke were beste to vse our selues in thys mater, & also to hear of euery one of you, your better aduise, if mine be not good. Ye know suche as shalbe Censours and Iudges ouer vs, breath & thurst our blood, & whether we by gods help ouercome after the word of god, or by force & sub­tilty [Page 135] of our aduersaryes be ouercome, this wilbe the conclu­syon, our aduersaryes will saye they ouercome, as you per­ceaue how they report of those great learned men, and godly personages at Oxford. Wherfore I mynd neuer to aunswere them, except I haue the bookes present, because they vse not only false allegation of the doctors, but also a pece of the D. against the whole course of the doctors mind. The next, that we may haue sworne notaries to take thinges spoken, indif­ferētly, which will be very hard to haue, for the aduersaries wyll haue the ouersyght of al thynges, and then make theirs better then it was, and ours worse then it was. Then if we see that two or three or more will speake together, or with scoffes and tauntes illude and mocke vs, I suppose it were beste to appeale, to be heard before the Quene and the whole Coūsel, & that would much setforth the glory of god. For many of them know already the truth, manye of them erre ra­ther of zeale then malice, and the others that be iudurate should be aunsweared fully to theyr shame (I doubt not) al­though to our smarte and bloodsheedyng. For of thys I am assured, that the commissioners appointed to hear vs & iudge vs, meane nothyng lesse then to heare the cause indifferent­lye, for they be enemies vnto vs & vnto our cause, and be at a poynt alredy to geue sentence agaynst vs: so that if it were possible wyth Saynte Stephen to speake so that they could not resyst vs, or to vse such sylence & pacience as Christ did, they wil procede to reuenging. Wherfore my deare brethren in the mercye of Iesus Chryste, I would be gladde to know your aduyse thys daye or to morrowe, for shortlye we shall be gone, and I verelye suppose that we shall not companye together, but be kepte abroade one from the other. They wyll denye oure appeale, yet let vs challenge the appeale, and take wytnesse therof of such as be present, and require for indiffencye of hearynge, and iudgemente to be hearde eyther before the Quene and the Counsell, or els before all the parleamēt, as they were vsed in kyng Edwards dayes. Further, for my parte I will requyre both bookes and tyme to aunsweare. We haue bene prisoners now three quarters of a yeare, and haue lacked oure bokes, and oure memories by close keepynge and ingratitude of theyre partes, be not [Page 136] as present and quicke, as theyrs be. I trust God wil be with vs, yea I doubte not but he wyll, and teache vs to doe all things in hys cause godly and constātly. If our aduersaries that shalbe our iudges, may haue theyr purpose, we shal dis­pute one day, be condēned the next day, & suffer the third day. And yet is ther no law to cōdēne vs (as far as I know) & so one of the cōuocatiō house sayd thys weke to D. Westō. To whome Weston made thys aunswere, it forceth not (quoth he) for a law, wee haue commission to proceede wyth them: when they be dispatched, let theyr frendes sue the law. Now how sone a man may haue such a comission at my Lord chaū cellours hād, you knowe: it is as hard to be opteined, as an inditement for Christe at Cayphas hande. Besides that, the byshops hauinge the Quene so vpon theyr sydes, may do all thinges both without the aduise, and also the knowledge of the reast of the Lords of the temporalty, who at this present haue founde out the marke that the byshops shoote at, and doubtles be not pleased with theyr doings. I pray you helpe that our brother Saūders & the rest in the Marshalsey may vnderstād these things, & send me your aunswere be tyme.

Iudas non dormit: nec scimus diem ne (que) horam. Dominus Iesus Christus suo sancto numine nos omnes consoletur & adiuuet. A­men. 6. Maii. 1554.

To my deare frendes in God mayster Iohn Hall and hys wyfe.

THe grace of God bee withe you, Amen. I thanke you for your louing and gentle frendship at all tymes, praing god to shew vnto you such fauour, that whatsoeuer trouble & aduersity happen, ye go not backe from hym. These dayes be daungerous and full of peril, but yet let vs comforte our selues in callinge to remembrance the dayes of our forefa­thers, vpon whome the Lord sente such troubles that ma­ny hundrethes, yea many thousandes died for the testimony of Iesus Christ, both men & women, suffring with pacience & constācy asmuch cruelty as Tyrannes could deuise, & so departed out of thys miserable world to the blisse euerlasting, where as now they remayn for euer, loking alwayes for the end of this sinful world, whē they shal receiue their bodies [Page 137] again in immortality, and see the number of the elects asso­ciated with them in ful and consummate ioyes. Heb. 11, And as ver­tuous men suffring martyrdom, and tarieng a litle while in this worlde with paines, by and by rested in ioyes euerla­sting, and as theyr paynes ended theyr sorowes, and be­gan ease: so dyd their constancie and stedfastnes animate & confyrme al good people in the truth, and gaue them encou­ragement and lust to suffer the like, rather then to fal with the worlde to consente vnto wickednes and Idolatrye. Wherfore my deare frendes, seyng god of hys part, hath illuminated you with the same gyfte & knowledge of true faith, wherin the Apostles the Euangelists, and all martyrs suffered most cruell deathe, thanke him for hys grace in know­lege, and pray vnto him for strength and perseuerance, that through your owne faute, you be not ashamed nor afearde to confesse it. Ye be in the truthe, and the gates of hell shall neuer preuayle against it, nor Antichrist with al his Impes proue it to be false. Thei may kil and persecute, but neuer o­uercome, be of good comfort and feare more god then man. This lyfe is short & miserable, happy be they that can spend it to the glory of god. Pray for me as I do for you, and com­mende me to all good men and women. 22. December. 1554.

To one that was fallen from the knowen truth of the gospell, to Antichriste and his damna­ble religion,

GRace, mercy and peace of conscience, be multiplied in all penitent heartes, Amen. Deare brother in Christ Iesus, it is not long since I was informed what loue and seruēt zeale ye haue heretofore born to gods true religion, appearing as well by youre lyfe and conuersation, as by absentynge your selfe from the Ido­laters temple and congregation of false worshippers. But now (alas) through the deuilishe perswasions and wycked counsayle of worldly men, ye haue declined frō your former profession, buildyng agayne that which before ye destroyed [Page 138] & so are become a trespaser, Gala. 2 2. Cor. 6. bearyng a straūgers yoke with the vnbeleuers. Of whiche thing, euer since I was infor­med, I haue ben meruelously moued with inward affectiōs, muche lamenting so greate and sodayne a chaunge, as to be turned from him that called you in the grace of Christ, vnto the dissimulation of wicked hypocrites, Gala. 1. which (as S. Paule saith) is nothing els, but y ^t there be some, which trouble you, intēding to make you like as they are, euen louers of them selues, whose hartes are wedded to the perishing treasures of this world, wherin is their whole ioy and felicity, contra­ry to S. Iohn, i. Iohn. 2. which saieth: see that ye loue not the worlde neither those things whiche are in the worlde. But they as men without eares and hauing harts without vnderstan­ding, do neither waigh the terrible threatninges of god a­gainst such offenders, and the most woful punishment dewe for the same, nor yet consider the louing admonitiō and cal­ling of god, who both teacheth how to auoid his wrath, and also by what meanes to attain to saluation. Wherfore (dere brother) I humbly beseche you, euen by the mercifulnes of god, and as you tender your owne saluation, to geue eare no longer to their pestilent perswasiōs, but euen now forth with to repent: and haue no longer felowship with the vnfruitful works of darknes, Ephe. 5, Rom. 12 Iames. 4. Eph. 4. Apo. 2. neither fashion you your selfe a­gain gain like vnto the world, delight not in the frendship ther­of, for all suche be made the enemies of god: greue not any lō ger the holy spirit of god, by whom ye are sealed vnto y ^e day of redemption. Acknowlege your offence and from whence ye are fallen: prostrate your self before god, asking mercy for christs sake. Mourne with Mary Magdalen, lament wyth Dauid, Math. 20. crye with Ionas and wepe with Peter, and make no tarieng to turne to the lord, whose pitiful eies attend al­wais to wipe away the teares from euery troubled consci­ence. Such is his entiere loue toward al those y ^t turne vnto him, EZechi. 18 making them this swete promise confirmed by a mighty and vehement kind of speaking: tell them as truely as I liue (saith he) I will not the death of a sinner, but muche ra­ther that he turne from his euil ways and liue. Turne you, turne you from your vngodlye waies, O ye of the house of Israel, O wherfore wil ye die. Beholde ye are here forgeuē, your sinne is blotted out, and the most ioyful countenaunce [Page 139] of god turned again towards you. What nowe remaineth? Verely this, that you from hēceforth kepe circūspect watch, and become a follower of Christe, sustaining for his names sake, all such aduersities as shalbe measured vnto you by the suffraunce of god our heauenly father, who so careth for vs, that not one heare of our head shal perish without his wil, who also considering the tender and weake faith of his children, not able as yet to stand against the force of Antichrists tyranny, geueth them this louyng liberty: when ye be perse­cuted in one citye, fly to an other. Math. [...] O most tender compassion of Christ, how careful is he ouer hys people? who woulde not now, rather then to offende so merciful a God, flie this wicked realme, as your most christian brother and many o­ther haue done, or els w ^t boldnes of hart, and patience of the spirit, beare māfully the crosse euē vnto the death (as diuers of our brethrē haue don before vs) as is declared at large in Paules epistle to the Heb. which I passe ouer, and come to our sauior Christ, whose exāple for our singuler comfort S. Paule encourageth vs to folow, sayeng: let vs also, Heb. 11▪ seing y ^t we are cōpassed with so greate a multitude of witnesses, lay away al that presseth downe, and the sinne that hangeth on, and let vs runne with patience vnto the battaile that is set before vs, loking vnto Iesus the author and finisher of our faith, who for the ioyes that was set before him, abode the crosse and despised the shame, Heb. 12. and is set downe on the right hand of the throne of god. &c. From whence he shall come shortly saith S. Iohn, and his rewardes with him, Apo. 22. to geue euery man according as his dedes shalbe. Blessed are they that do his commaundements, that their power may be in the tree of life, and may enter in through the gates vnto the City, where they (sayth Esay) shal haue their pleasure in the lord, who wil cary them on high, Esay. 58. aboue the earth & wil fede them with the heritage of Iacob their father, for the lordes owne mouth hathe so promised. Thus I haue bene bolde to write vnto you for christiā loue sake that I beare to you, whose saluation I wish as mine owne, beseching god that your whole spirit, soule and body may be kept fautl [...]s vnto the comming of our lord Iesus Christ. Amen.

To the faithfull and liuely members of our sauiour Iesus Christ, inhabityng the city of London, grace and peace from the heauenly father through our lord Iesus Christ.

YOur faythe and firme hope of eternall life (dearely beloued) whiche of long tyme ye haue learned and throughlye perswaded your selues in, by the truth & vnfallible veritye of the heauenlye worde, sealed with christes most precious blood, is verye sore and daungerouslye assaulted, and by all meanes possible attempted to be taken from you, that ye should haue no longer credit to gods truth, but beleue mās lies, nor haue you saluation by Christe that once died and offred himself for sinne once for al, but that ye should beleue now your saluation in Christ, to be manye times offered by wicked men euery day in the abhominable masse, to the vt­ter conculcation and defacing of christes death, as the wic­ked pope and his adherents would perswade you, & not as Christ your sauiour hath taught you. But this sodaine and miserable chaunge from the truth vnto falshode, & from god & Christ to the deuil and Antichrist, doubtles cōmeth of god for our manifold synnes towardes the heauenly father our shephard, that taught vs a long time with his blessed word, and we were neither thankefull for it, nor yet put our trust in hym, as in one that onely could saue and defend his own word, but we thought in our folishnes, that the world was so much and so many wayes with the word of God, that e­uen by mannes strength it myght haue ben defended, wheras the truth of gods word is permanent and neuer fayleth, saying: Ieremy. 17 Psal. 30, cursed be they that make flesh their defence & shield. For as king Dauid, when god had broughte him to possesse hys kyngdome peaceably, sayde (like a foole as he was) I shall neuer be more vnquieted, but yet the Lord turned his face from hym, and he found straight way such an alteration as he neuer founde before, with increase of newe, daungers more troublous then euer he had before: euen likewise whē god had geuen vs a blessed and holy king, and such maie­strates (although they were synners) as wished the glorye [Page 141] of god onely to be preferred by true doctrine: we lyke car­nall men thought our selues so sure and so stablished, that it had not bene possible to haue sene such a pitious and my­serable chaunge, and the truth of gods word so oppressed as we see at this present daye. But we be most worthely puni­shed, & euen the same wayes that we haue offended. We dyd put our trust in fleshe, and where as Gods spirite in fleshe dwelled, as in our holy & blessed kyng Edward the sixte, he is now dead in the flesh, and his holy soule resteth with the heauenly father in ioyes for euer: he is nowe (I saye) taken from vs and cannot helpe vs, & such as in his tyme, seemed much to fauour the glory of god, are become gods enemies, & can both hear other to proced against the glory of god, & also set fort y ^e same thēselues as much as thei may: so y ^t such spirituall and godly persons as sought in the flesh gods glory are taken from vs, or els in such case, as they can doe vs no good. And such fleshe as folowed and loued God in the sighte of the worlde, and had great vauntage by hys word, are become his very enemies, and not only his, but also enemies to hys members. But yet as kyng Dauyd knew his folish foly, and with repentaunce repented and found grace: so it may please god to geue vs of his grace & holy spirit, to amend our faultes in the lyke offence, and helpe vs, as he did him. But doubtles great is our iniquity. For there was neuer so great abhomination redde of and so quickly to preuaile, as this abhomination of the wicked masse hathe pre­uailed in Englande. And all Christen men knowe that the Turkes and heathen, neither haue nor yet had euer, any so sensibly knowen, and manifest an Idoll.

Wherfore, Vpon this psalme (as v­pon dyuers other) he wrote a god­ly & most comfortable trea­tise, whe [...] unto he annexed this letter as a preface. that almighty god of his mercye may preserue his people in this noble City of London, I haue write v­pon the 23. psal. of king Dauid, to aduertise men howe they shal beware of heresies and false doctrine, and so to lyue to his honour and glorye. Albeit I knowe (dearely beloued) that all those whiche seeke Godes honour, and the furthe­raunce of his gospel, bee accompted the Quenes enemies, although we daily pray for her grace and neuer thynke her harme: but we must content to suffer slaunder, & patiētly to beare al such iniuries. Neuertheles this is out of doubt, that the Quenes highnes hathe no aucthoritye to compell [Page 142] any man to beleue any thyng, contrary to gods worde, ney­ther may the subiecte geue her grace that obedience: in case he do his soule is lost for euer. Our bodies, goods and liues be at her highnes commaundement, and she shall haue thē as of true subiects: but the soule of man for religiō is bound to none but vnto god and hys holy word.

To a certayne godly woman, instructing her how she should behaue her selfe in the time of her widowhode.

THe grace of god, and the comfort of his ho­ly spirit, be with you and with all them that vnfainedly loue his holy gospell, Amen.

I thanke you (deare sister) for yor most lo­uing remembraunce, and althoughe I can not recompence the same, yet doe I wishe with all my hart that god would doe it, requiring you not to forget your duty towardes god in these perilous days, in the which the Lorde wyll trye vs. I truste you doe in­crease, by readyng of the Scriptures, the knowledge you haue of God, and that you diligently applye your selfe to folowe the same: for the knowledge helpeth not, excepte the lyfe be accordyng there vnto. Further, I do hartely praye you, to consider the state of your widowhode, and if God shall put in your mynde to chaunge it, remember the say­eng of Saint Paule. 1. Corinthians. 7: it is lawfull for the widow or mayden to mary to whom they list, so it be in the lord: that is to say, to such a one as is of Christes religion. Dearely beloued in Christ, remember these wordes, for you shal fynd therby great ioy and comfort, if you chaunge your state. Whereof I will when I haue better leysure (as now I haue none at all) further aduertise you. In the meane time, I commende you to God and the guidyng of hys good spi­rite, who stablyshe and confirme you in all well doyng and keepe you blameles to the daye of the Lorde. Watche and praye for this day is at hand.

An aunswer to a frende of his for a woman that was troubled with her husband in matters of reli­gion, how she should behaue her selfe to­wardes him.

THe grace and peace of God our deare father throughe Iesus Christe oure Lord, Amen.

As concerning the party whom you wrote vnto me of, I haue here sent you mine aduise, and what I thynke is beste in this case to be done. Fyrste she shall remember the counsell of S. Paule. 1. Cor. 7. where he speaketh to suche as be cou­pled in matrimoy and be of two sundry and diuers religi­ons: If the vnbeleuinge man will dwell with the faythfull woman, the wife cannot forsake him. Or in case the vnbele­uing woman wil dwell with her beleuing husband, the hus­band cannot forsake her. But if the vnbeleuing party (whe­ther it be husband or wife) will departe, the beleuing partye is at libertye. Now in this time, to beleue that the priest can make God, or to beleue that which was not God yesterday, can be both God and man to daye, & so to honor that which was but very bread yesterdaye, for the true God that made both heauen and earth and al that be in them, and for the bo­dy and soule of Christe that suffred for oure redemption, and toke from vs our sinnes vpon the crosse: is very idolatry & to be committed of no christian man, for the payne of it with out repentance, is euerlasting dampnation. In matrimonie it is mete therefore, that which partye so euer be perswaded & knoweth the truth, be it the husband or the wife, the truth be spoken, taught, and opend vnto the party that is not perswaded. For as Saint Paule sayeth: howe knowest thou O man, whether thou shalt saue thy wife, or how knowest thou O woman, whether thou shalt saue thy husband. Therefore let the best and more godly partye be diligent in sauinge (by his or her laboures) the party that is not instructed nor perswaded in the truth. If it preuayle, then is the worse part a­mended, and the best part hath done his or her duty and of­fice, as it is commaunded. Ephesi. 4. Colloss. 3. 1. Pet. 3.

In case the worse part will not be amended, but tary still in errour, and so offend the almighty God the author of ma­riage, let the beste parte that is perswaded and knoweth the [Page 144] truth, as in this case the woman, labour with her cōpaniō to be free and at liberty, and not to be compelled to honour a­ny false God, or to serue God otherwise then shee knoweth she maye do with a good conscience, as she is taughte by the word of God. And if she may thus obteyne to be at libertye, and be not compelled to do thinges agaynst her conscience, she may not in any wyse depart from him that she is maried vnto. If this woman cannot wyn her husband to the truth, nor obtayne to liue freelye and at libertye in the faythe of Christe her selfe, lette her cause some godlye and graue men or women to perswade with her husbande, as well for hys owne better knowledge, as for the freedome and libertye of her selfe, and let her and whosoeuer entreateth of the ma­ter, vse modesty, sobernes, and charitye, and pray vnto God that their doinges maye take vertuous and godlye successe. In case (which God forbidde) the husband will not reforme himself of his error, nor suffer his wife to refrain the compa­ny and fellowship of such as be present at the masse, where­as an idoll is honored for God: this wyfe muste make aun­swere soberly and christianly, that she is forbidden by gods lawes to cōmit Idolatrye, Actes. 5. Exod. 20. and that gods is more to be obeyed then man, and so in any case beware she offēd not against the firste commaundemente whiche is, thou shalte haue no other Gods but me. It maye come to passe, that when the husbande shall perceaue the wifes loue and reuerence to­wardes him, and also her constancye and strengthe in the truthe and true religion of GOD, althoughe he be not con­uerted vnto the truthe by her, yet he will be contented to suffer her to vse the libertye of her conscience, without com­pulsion to any religion that she doth by Gods worde detest and abhorre. But if there bee no remedye, but either the wife muste followe in idolatry her husbandes commaunde­ment, or elles suffer the extremitye of the law: here must the wife remember and learne whether there bee anye lawe or not, that can compell her ordinarilye to come to the masse, whereas idolatrye is committed. If there be no lawe or o­ther meanes to compel her then her husbands foule words, which be nothing els but threatninges to put her in feare, she muste if she can wyth wisedome, and womanhode a­mende [Page 145] the same: if she cannot, then must she christianly and pacientlye beare them as a woman of God, that for his sake muste suffer as muche, as hys pleasure is to lay vpon her. In case there be a lawe to compel her and al other, if other­wyse she will not obey to come to the masse: firste she muste wisely and discretly way her husbandes nature, whether he is wont to be in deede, workes, and offers, cruell as he is in wordes. If she can fynd that his nature is (as the most part of mens be) more churlish & cruel in words then in workes, then howsoeuer he threatneth by daungerous woordes, he will not accuse his wife to harme her, but rather excuse her. In case eyther for lacke of loue, or for feare of losing of hys goodes, she perceaue verely that he mindeth to bring her in daunger by a law: then must she pray to God and vse one of these two extreme remedies. First if she finde by prayer her selfe strong to abyde the extremity of the lawe, yea though she should dye, let her in no case depart frō her husband. In case she find her self to weake to suffer suche extremitye, then rather then to breake company and mariage betwene God and her, conioyned by the precious blood of Christ, she must conuey her self into some such place as idolatry may be auoided. For if y ^e husbād loue the wife, or y ^e wife the husband more thā Christ, he nor she be not mete for christ. Math. 10.16. Luke. 14.9. Yea if a man loue his owne life more then Christ he is not mete for Christ. And what doth it auaile a mā to win all the world & to lose his soule? But here the womā must take heede that incase for the keping of the mariage betwene god and her, she depart from her husband: that she be alwayes in honest, vertuous, & godly company, that she may at al times haue record for her godly behauiour, if any thinge shoulde be layde to her charge, and let her liue a sole, sober, and mo­dest life, with prayer and sobernes to god, that it may please him to banishe suche wicked lawes and wicked religion, as make debate betwene God and man, & husbande and wife, & then God shall from tyme to tyme geue counsell to euery good man & woman, what is best to be done in such pitifull cases, to his honoure & to the saluation of our wofull & troubled cōsciences. Out of the Flete by the prisoner of the lord.

To my beloued in the Lord. W. P.

THe grace of God be with you. I haue sent you letters for my wife, who is at Franckford in high Almayne. I pray you conuey them trustely and spedelye, and seale them close after y ^e marchaūts fashion, that they be not opened. William Dounton my seruant hath the fyrst copy of that I wrote concerning mayster Hales hurt. I woulde mayster Bradforde did se it, and then the copy to be well kept, least anye man of malice should adde any thing to the matter more and worse then I haue made it. I passe not of that maye come of it, I thanke God: and my conscience beareth me recorde that I did it of zeale to the word of God, which the byshop of Win­chester called the doctryn of desperation. Not only my hart but also my mouth, my penne, and all my power shall be a­gaynste him euen till death (by Gods helpe) in this case, let god do with the matter as it pleaseth his highe maiestye: to whom I commend you. 29. April. 1554.

To my dearely beloued frende in Christe mayster Iohn Hal.

THe grace of God be with you, Amē. It was much to my comfort I assure you, when I vnderstoode by thys bea­rer my faithful seruant William Doūton that you and your wife were in health. Many times I had occasion to enquire for you before the departure of my poore wife, to haue holpē her out of the land from the hands of the cruel, but I coulde heare nothing wher you were. It was told me you abode in the coūtrey with your wife, to whom make my harty com­mendations, and to the rest of al your house that feare God: and my trust is, you do not forget your duty towardes God in this troublesome worlde. See that you tarye with him in one howre of trouble, and doubtles he will kepe you for e­uer with him in the ioyes euerlasting. I would write more, but this bearer can tel what nede I haue to make hast. Fare you well as my self & be stronge in Christ, for I thanke him, for my part I am not ashamed of his gospel, neither afeard of the Pope, the deuill, nor the gates of hel. The lordes will be done. Written the .4. day of August. Anno. 1554.

☞ An exhortation to patience, sent to his godlye wife Anne Hoper: wherby all the true members of Christe may take comforte and courage, to suffer trouble and affliction for the profes­sion of his holy Gospell.

OVr sauiour Iesus Christ (derely beloued & my godlye wife) in S. Mathewes gospell said to his disciples, Math. 18. y ^t it was necessary slaū ­ders should come: and y ^t thei could not be auoyded, he perceiued as well by the condi­tion of those that should perish and be lost for euer in the worlde to come, as also by theyr affliction that should be saued. For he saw the greatest part of the people would contempne and neglect, what soe­uer true doctrine, or godlye wayes shoulde be shewed vnto them, or els receaue it & vse it as they thought good, to serue theyr pleasures, without any profit to their soules at all, not caringe whether they liued as they were commaunded by Gods word or not: but would thinke it sufficient to be coū ­ted to haue the name of a Christian man, with such workes and frutes of his professiō and christianity, as his fathers & elders after their custome and maner, esteme and take to be good frutes & faythfull workes, & will not trye them by the word of God at all. These men, by the iuste iudgemente of God, be deliuered vnto the craft and subteltye of the deuill, that they may be kept by one slaunderous stumblinge block or other, that they neuer come vnto Christ, Math. 2 4 who came to saue those that were lost: as ye may see how god deliuereth wic­ked men vp vnto theyr owne lustes, to do one mischief after an other careles, vntil they come into a reprobate mind, Rom i 1. Thes. 2. that forgetteh it selfe and cannot knowe what is expediente to be done or to be left vndone, because they close theyr eyes & wyl not see the lighte of Gods word offered vnto them, and be­ing thus blinded, they preferre theyr owne vanities, before the truth of Gods word. Whereas such corrupt mindes be, there is also corrupt election, and choise of Gods honour: so that the mind of manne taketh falshode for truth, superstici­on for true religion, death for life, dampnation for saluatiō, hell for heauen, and persecution of Christes members, for Gods seruice and honoure. And as these menne wilfullly and voluntarily reiecte the woorde of God: euen so God [Page 148] most iustly deliuereth them into the blyndnes of mynd, Iohn. 8.9. and hardnes of hart, that they cannot vnderstand, nor yet consēt to any thing that God would haue preached and setforth to his glory after his owne wil, and word: wherfore they hate it mortally, and of all thinges most derest gods holy worde. And as the diuel hath entred into their hartes, that they thē selues cannot, nor will not come to Christe to be instructed by his holy word: euen so can they not abyde any other man to be a christian man, and to leade his life after the worde of God, but hate him, persecute him, robbe him, imprison him, yea & kil him, whether he be man or woman, if God suffre it. And so much are those wicked mē blinded, that they passe of no lawe whether it be gods or mans, but persecute suche as neuer offended, yea do euell to those that dayly haue pra­yed for them and wish thē Gods grace. In their Pharaoni­call and blinde fury, they haue no respecte to nature: for the brother persecuteth the brother, the father the sonne & moste deare frendes, in deuelishe slaunder and offence are become most mortall enemyes. And no maruayle, for whē they haue chosen sundrye maysters, the one the deuill the other God, thone shall agree with the other, as god and the diuell agre betwene thēselues. For thys cause that the more parte of the world doth choose to serue the deuil vnder cloked hipocrisy of Gods title, Christ sayd it is expedient and necessary that slaunders should come, and many means be deuised to kepe the little babes of Christ frō the heauenly father. Math. 18. But Christ sayeth, wo be vnto him by whome the offence commeth: yet is there no remedy, man being of such corruption and hatred towardes God, but that the euell shalbe deceaued and per­secute the good: and the good shall vnderstande the truthe and suffre persecution for it, Gene. 4 Gala. 4 vntill the worldes ende. For as he that was borne after the fleshe, persecuted in tymes paste hym that was borne after the spiryte, euen so it is now.

Seyng therefore we liue for this life emonges so many & greate perils and daūgers, we must be well assured by gods word, how to beare them, and how pacientlye to take them, as they be sent to vs from God. We must also assure our sel­ues that ther is no other remedy for christians in the time of trouble, Luke. ij then Christ him self hath appointed vs. In S. Luke he geueth vs this commaundemente: ye shall possesse your [Page 149] lyues in pacience, sayeth he. In the which words, he geueth vs both commaundement what to do, and also greate con­solation and comforte in all troubles. He sheweth also what is to be doone and what is to be hoped for in troubles: and when troubles happen, he biddeth vs be pacient, and in no case violently nor seditiously to resist our persequutors, be­cause God hath such cure and charge of vs, that he wil kepe in the myddes of all troubles the very heares of our heade, so that one of thē shal not fall away without the wil & plea­sure of our heauenly father. Math. 10. Whether the heare therfore ta­rye in the heade, or fall from the heade it is the wil of the fa­ther. And seing he hath such care for the heares of our head, how much more doth he care for our life it self? wherfore let gods aduersaryes do what they lust, whether they take the life or take it not, they can do vs no hurte, for theyr crueltye hath no further power then god permitteth them: and that whiche commeth vnto vs by the wyll of our heauenlye fa­ther, can be no harme, no losse, neyther destruction vnto vs, but rather gayne, wealth, and felicitye. For all troubles and aduersity that chaunce to such as be of god, Rom. 8. by the wil of the heauenly father, can be none other but gayne & aduauntage.

That the spirite of man may feele these consolations, the geuer of them the heauenly father, must be prayed vnto for the merites of Christes passion: Iacob. 1. 1. Cor. 1.8. for it is not the nature of man that can be contented vntill it be regenerated and pos­sessed with gods spirite, to beare pacientlye the troubles of the mind or of the body. When the minde and hart of a man seeth of euery side sorrowe and heauines, and the worldlye eye beholdeth nothinge but suche thinges as be troublous & wholy bent to robbe the poore man of that he hath, & also to take from him his lyfe: except the man waigh these brittle and vncertayne treasures that be taken from him, wyth the riches of the life to come, and this life of the bodye wyth the life in Christes precious blood, and so for the loue and cer­teynty of the heauenly ioyes contemne al thinges presente, doubtles he shall neuer be able to beare the losse of goods, life, or any other thynges of this world. Therfore S. Paule geueth a verye godlye and necessarye lesson to all menne in thys short & transitorye life, and therein sheweth how a manne maye beste beare the iniquytye, and troubles of [Page 150] thys world: Col. 3. if ye be risen agayne wyth Christ (sayth he) seke the thynges whiche are aboue, where Chryste sitteth at the ryght hand of God the father. Wherfore the christian mans fayth must be alwaies vpon the resurrection of Christe whē he is in trouble, and in that glorious resurrectiō he shal not onelye see continuall and perpetuall ioye and consolation: but also the victorye and triumphe of all persequution, trou­ble, synne, death, hell, the diuell, and all other persequutors, and tyrannes of Christe and of Christes people, the teares and weepinges of the faythfull dryed vp, theyre woundes healed, theyr bodies made immortall in ioy, theyr soules for euer praysynge the Lord, and coniunction and societye euer lasting with the blessed company of Gods electes in perpe­tual ioy. But the wordes of S. Paule in that place, if they be not marked, shal do little profite to the reader or hearer, and geue him no patience at al in this impaciēt and cruel world. In the fyrst part Saynt Paule commaundeth vs to thinke or set our affections on things that are aboue. When he bid­deth vs seke the things that are aboue, he requireth that our mindes neuer cease from prayer and study in Gods worde, vntyll we see, knowe, and vnderstande the vanities of thys world, the shortnes and mysery of this lyfe, & the treasures of the world to come, the immortality therof, and the ioyes of that life, and so neuer cease seking, vntill such time as we know certeynly and be perswaded what a blessed man he is that seeketh thone and findeth it, and careth not for thother though he lose it: and in seking to haue ryght iudgement be­twene the life present, and the life to come, we shal find how little the paynes, imprisonment, slaunders, lies, and death it selfe is in this world, in respect of the paynes euerlastinge, the prison infernal, and doungeon of hel, the sentēce of gods iust iudgement, and euerlasting death.

When a man hath by seeking the word of God, found out what the thinges aboue be: then must he (as Saynte Paule saythe) set his affections vpon them. And this commaunde­ment, is more hard then thother. For mans knowlege ma­ny times seeth the beste, and knoweth that there is a lyfe to come better then this life present, as you may se how dayly men and women can prayse and commend, yea and wysh for heauen and to be at rest there, yet they set not theyr affection [Page 151] vpon it, they do more affect & loue in dede a trifel of nothing in this worlde that pleaseth theyr affection, then a treasure of all treasures in heauen, whiche their owne iudgemente sayeth is better then all worldlye thinges. Wherefore we must set our affections vpon the things that be aboue: that is to say, when any thyng worse then heauē vpon the earth offereth it selfe to be ours, yf we wyll geue our good willes to it and loue it in our heartes: then to see by the iudgemēt of gods word, whether we may haue the world w ^tout offēce of god, and such thynges as be for this worldly lyfe, wyth­out his displeasure. If we cannot, S. Paules commaunde­ment must take plate: set your affection on thinges that are aboue. If the riches of this worlde maye not be gotten nor kepte with gods law, neyther our lyues be continued with out the denyall of hys honour, we must set our affection v­pon the riches and lyfe that is aboue, and not vpon things that be on the earth. Therfore this second commaundemēt of S. Paule requireth, that as our myndes iudge heauenly thinges to be better then thinges vppon the earth, and the lyfe to come better then the life present: so we should choose them before other, & preferre thē, and haue suche affection to the best, that in no case we set the worst before it, as the most part of the world doth, and hathe done, for they choose the best and approue it, and yet follow the worst.

But these things (my godly wife) requyre rather cogi­tation, meditation and prayer, then wordes or talke. They be easy to be spoken of but not so easy to be vsed and practi­sed. Wherfore seyng they bee gods giftes and none of ours to haue as our own when we would, we must seke them at our heauenly fathers hande, who seeth and is priuye howe poore and wretched we be, and how naked, how spoyled & destitute of all his blessed giftes we bee, by reason of sinne. He dyd commaunde therfore his disciples, when he shewed them that they should take patiently the state of this present life ful of troubles & persecutiō, Math. 24. Luke. ij to pray that they might wel escape those troubles that were to come, and be able to stād before the sonne of man. When ye finde your selfe to muche oppressed (as euery man shall be sometyme with the feare of gods iudgement, vse the 77. psal. that beginneth: psalm. 77. I wyll try vnto god with my voice, and he shall harken vnto me. [Page 152] In which psalme is both godly doctrine and great consola­tion vnto y ^e man or woman that is in anguish of mind. Read also his exposi­tion vpon this psalm, most cōfor­table for all broken and afflicted hartes. Vse also in such troubles the .88. psalme, wherin is conteyned the prayer of a mā that was brought into extreme anguish and misery, and beyng vexed with aduersaries, and persecutions, saw nothyng but death and hell, and although he felt in himselfe, that he had not onely man but also god angrye towardes hym: yet he by praier humbly resorted vnto god as the onely porte of consolation, and in the middes of his desperate state of trouble, put the hope of his saluation in him whom he felt his enemye. Howe be it no man of hym selfe can do this, but the spirit of god that striketh the mans hart with feare, Rom. 8 prayeth for the man striken & feared, with vnspeakable groninges. And when you feele your selfe or know any other oppressed after suche sort, be glad: for after that god hath made you to know what you be of your self, he wil doutles shew you comfort, Note this well to thy comfort that art afflicted, and read the 4. chap. of Eccle. & declare vnto you what you be in Christ hys only sonne: & vse prayer often, for that is the meanes wherby god wil be saught vnto for his gifts. These psalmes be for the purpose, when the minde can take no vnderstādyng, nor the hart any ioye of gods promises: & therfore were these psalmes also made .6.22.30.31.38.69. frō the which you shal learne both patience & consolation. Re­mēber that although your lyfe (as all christian mens be) be hyd and appeareth not, Col. 3. what it is, yet is it safe (as S. Paule saith) with god in Christ: and when Christ shal appeare, thē shall our liues be made open in him with glory. But in the meane time with seekyng and settyng our affections vpon the thynges that be aboue, we muste patiently suffer what­soeuer god shall send vnto vs in this mortal lyfe. Notwithstandyng it might fortune some would saye, who is so per­fect that can let all thynges passe as they come, and haue no care of them, suffer all thynges and feele nothyng, be attēp­ted of the deuill, the worlde and the fleshe, and not be trou­bled? Verily no man liuyng. But this I say, y ^t in the strēgth of Iesus Christ, thinges that come may passe with care, for we be worldly, & yet are we not caried with thē frō Christ, for we be in hym godly. We may suffer things and fele them as mortall men: yet beare them, and ouercome thē as chri­stian men. We may be attempted of the deuil, the flesh, & the [Page 153] world: but yet although these thinges pinche they doe not pearce, and although they worke sinne in vs, Rom. 8. yet in Christe no damnation to those that be grafted in hym.

Hereof may the christian man learne both consolation & patience. Consolation, in that he is compelled bothe in hys bodye and goodes to feele payne and losse, and in the soule heauines and anguish of mynde: how be it none of thē both shall separate him from the loue that God beareth hym in Christ. He may learne patience, for as much as his enemies both of the body and soule, and the paines also they vexe vs withal for the time, if they tary with vs as long as we liue, yet when death commeth they shal auoide and geue place to such ioyes as be prepared for vs in Christ: for no paynes of the worlde be perpetuall, and whether they shall afflicte vs for all the tyme of our mortall lyfe, we knowe not, for they be the seruauntes of god to go and to come, as he cōmaun­deth them. But we must take hede we meddle not forceably nor seditiously, to put away the persecution appointed vn­to vs by God, but remember Christes saying: Luke. 2 possesse you your liues by your patience. And in this commaundement, god requireth in euery man and woman this patient obedience. He sayeth not, it is sufficient that other holye Patry­arckes, Prophetes Apostles, Euangelistes and Martyrs continued theyr lyues in patience and pacient sufferyng the troubles of this worlde: but Christe sayeth to euerye one of his people, by your owne patience ye shall continue your lyfe: not that man hathe patience of hym selfe, but that he must haue it for hymselfe of God, the onelye geuer of it, if he purpose to be a godly man. Now therfore, as our profession and religion requireth patience outwardlye withoute resi­staunce and force: so requireth it patience of the mynde, and not to be angrye wyth God, althoughe he vse vs that be his own creatures, as him listeth. We may not also murmure against God, but say alwais his iudgements be right & iust, and reioyce that it pleaseth him by troubles to vse vs as he vsed heretofore suche as he most loued in this worlde, & haue a synguler eare to this commaundemēt: Gaudete & exultate, be glad & reioyce, for he sheweth great cause why: Math. 5. your reward (saith he) is great in heauen. These promises [Page 154] of hym that is the truth it selfe, shall (by gods grace) worke both consolation & patience in the afflicted christian person. And when our sauiour Christ hath willed men in trouble to be content and pacient, because god in the ende of trouble in Christ hath ordeyned eternall consolation: he vseth also to take from vs all shame and rebuke, as thoughe it were not an honour to suffer for Christe, because the wycked worlde dothe curse and abhorre suche poore troubled Christians. Wherfore Christ placeth all his honourably, Math. 24. and saith: euen so persecuted they the Prophetes that were before you. We may also se with whom the afflicted for Christs sake, be estemed, Heb. 11. by S. Paule to the Hebrewes, where as the number of the blessed and glorious company of Sainctes appeare nowe to our faith in heauen in ioye: yet in the letter, for the tyme of thys lyfe, in suche paynes and contempte, as was neuer more. Let vs therfore consider bothe them and all o­ther thinges of the worlde sithens the fall of man, and we shall perceiue nothing to come to perfection, but wyth such confusion and disorder to the eye of the worlde, as thoughe thinges were rather lost for euer, then like to come to anye perfection at all. For of godly men, who euer came to heauē (no not Christ himselfe) vntill such tyme as the worlde had thought verely that both he and al hys, had bene cleane de­stroyed and cast away? Sap. 5. as the wise man saith of the wicked people: we thought them to be fooles, but they be in peace.

We may learne by thynges that nourishe and maine­tayne vs, both meat and drynke, to what loths [...] menes and (in maner) abhorryng they come vnto, before they woorke their perfection in vs. From lyfe they be broughte to the fyre, and cleane altered from that they were whē they were alyue: from the fyer to the trencher and knife, and al to hac­ked: from the trencher to the mouth, and as small grounde as the teeth can grynde them: and from the mouth into the stomacke, and there so boyled and digested before they nou­rishe, that whosoeuer sawe the same, woulde lothe and ab­horre hys owne nourishment before it come to his perfec­tion. Is it then any meruayle if such christians as god de­lighteth in, be so māgled and defaced in this world, which is the kitchyn and myll to boyle and grynde the fleshe of Godes people in, tyll they acheaue their perfection in the [Page 155] world to come? And as man looketh for the nutrimente of his meate when it is full digested, and not before: so must he looke for his saluation when he hathe passed this troublous world, and not before. Rawe fleshe is not meate wholesom for man: and vnmortified men and women, be no creatures mete for God. Therfore Christ saith, Math. 10. that his people muste be broken and all to torne in the myll of this world, and so shall they be most fine meale vnto the heauenly father. And it shall be a christian mans part, and the duetye of a mynde replenished with the spirite of God, to marke the order of god in all his thynges, how he dealeth with them, and how they suffer and be content to let god do hys wil vpon them: As S. Paule sayth, Rom. 8. they wepe vntil the number of the elects be fulfilled and neuer be at rest, but loke for the tyme when gods people shall appeare in glory.

We must therfore patiently suffer, and willingly attend vpon gods doings, although they seme cleane contrary af­ter our iudgement, to our wealth and saluation: as Abra­ham dyd when he was hyd to offer his sonne Isaac, in whō god promysed the blessing & multiplyeng of his sede. Ioseph at y ^e last came to that which god promysed hym, although in the meane tyme, after the iudgement of y ^e world, he was ne­uer lyke to be (as god sayd he should be) lord ouer his bre­thern. When Christ would make the blynde man to see, Iohn. 9, he put clay vpon hys eyes, which after the iudgement of man was meanes rather to make hym double blynd, thē to geue hym hys syghte: but he obeyed and knew that God coulde worke hys desyre, what meanes so euer he vsed contrarye to mans reasons: and as touchyng this worlde, he vseth all hys after the same sorte. If anye smarte, 1. Pet. 4. hys people bee the firste: if anye suffer shame, they beginne: if anye bee subiecte to sclaunder, it is those that he loueth, so that he sheweth no face or fauour nor loue almoste in this worlde outwardly to thē, Col. 3. but layeth clay vpon theyr sore eyes that be sorowfull: yet the patient man seeth (as S. Paule sayth) lyfe hyd vnder these miseries and aduersities, and sight vnder foule clay, and in the meane tyme he hathe the testimo­ny of a good conscience and beleueth gods promises to bee hys consolation in the world to come, which is more worth vnto hym then all the worlde is worth besides, and blessed [Page 156] is that man in whome gods spirite beareth recorde that he is the sonne of God, Rom. 8 whatsoeuer troubles he suffer in thys troublesome worlde.

And to iudge thynges indifferently (my godlye wyfe) the troubles be not yet generally as they were in our good fathers times, soone after the death and resurrection of our sauiour Christ Iesu, Math. 24. whereof he spake in S. Mathew. Of y ^e which place you & I haue taken manye tymes great conso­lation, and especially of the latter parte of the chapter, wher in is contayned the last day and ende of all troubles (I dout not) both for you and me, and for such as loue the comming of our sauiour Christ to iudgemēt. Remember therfore that place and marke it agayn, and ye shall in this time see great consolation, and also learne much patience. Was there euer such troubles as Christ threatned vppon Ierusalem? Was there sithens the beginning of the world such afflictiō? Who was then best at ease? The Apostles that suffred in body persecution, and gathered of it ease and quietnes in the promi­ses of god. And no meruayle, for Christ sayeth, lifte vp your heades for your redemption is at hand, Luke. 2 that is to saye, your eternall reste approcheth and draweth nere. The worlde is starke blynde, and more folishe then folishnes it selfe, and so be the people of the world. For when god saith trouble shal come, they will haue ease. And when God sayeth be merye and reioyce in trouble, we lamente and mourne, as though we were castawais. But this the flesh (which is neuer mery with vertue, nor sory with vice, neuer laugheth with grace, nor euer weepeth with sinne) holdeth fast with the world, & letteth god slip. But (my dearely beloued wyfe) you knowe how to perceaue and to beware, of the vanitye and craftes of the diuel well inough in Christ. And that ye may the bet­ter haue patience in the spirit of god, read again the .24. chap of S. Mat. & marke what difference is betwene the destruc­tion of Ierusalē & the destructiō of the whole worlde, Math. 24. & you shal see, that then there were left aliue many offēdors to re­pēt: but at the latter day there shalbe absolute iudgement & sentence (neuer to be reuoked) of eternal life & eternal death vpon all men, and yet towardes the ende of the worlde, we haue no thyng so muche extremity, as they had then, but e­uen as we be able to beare. So doth the mercifull father lay [Page 157] vpon vs now imprisonment, (and I suppose for my parte shortly death) now spoyle of goods, losse of frendes, and the greatest losse of all, the knowledge of Gods woorde. Gods will be done. I wyshe in Christe Iesu our onely mediatour and sauiour, your constancie and consolation, that you may liue for euer and euer, whereof in Christe I doubte not: to whom for his blessed and most paynefull passion I commit you. Amen. 13. Octob. 1553.

☞A letter sente to the Christian congregation, wherin he proueth that true faith cannot be kepte secrete in the heart without confession therof o­penly to the world when occasion serueth.

SAint Paule in y ^e .10. chap. to the Rom. annexeth the faythe of Christ in the hart, wyth the confession of the mouth, so that the one (it se­meth by him) can be no more without the o­ther, then fire can bee without heate, saying these wordes: with the hart man beleueth vnto righteousnes, & with the mouth he confesseth vnto saluation, Wherein he declareth, that euen as the cause of our ac­ceptation through Christ, is the confidence and faithe of the hart in the promises of god: so is the confession outwardlye of the same fayth by the mouthe, the fruite that all christian faythfull hartes brynge forthe throughe the same gyfte of GOD. And where as thys effecte of confession of faythe is not, there wanteth also the cause of confession, whiche is true faythe: for as the tree is knowen by her fruites, so is faythe by her effectes. And as the wante of fruite is a demonstration that the tree is vnprofitable: so the wante of true confession of faythe, is a token that the faith is dead. The ende of the vnprofitable tree, Math. x. 1. Pet. 3. is cuttyng down and ca­stynge into the fyre: the ende of the fruitles faythe is death and castyng to eternall dampnation. Wherefore Saincte Peter requyreth vs to make aunswere to euerye man that demaūdeth of vs, of such hope as is in vs, with gentlenes & [Page 158] reuerence, which is a very testimony that we sanctify god in our hartes, as it is before expressed in the same chapter. For the greatest honour that man can geue to god, is to confesse in the tyme of trouble, truly and faithfully hys holy worde and fayth. Wherfore it is the duty of euery christian, to pray & study to haue a through knowledge of his faith in Christ, and as the glory of god shall requyre, & the cause of his reli­gion, to bee readye to make aunswere for the same (howe soeuer the world, feare, displeasure, frendship, or other lettes shall moue vs to the contrary) vppon payne, saieth Christe in the x, Math. x. of Mathew, that I will deny hym before my father which is in heauen. But how harde a thyng it is to confesse Christe in the dayes of trouble, not onely the scripture, but also daily experiēce in good men and women doth declare. True confession is warded on euery side, with many daun­gers, on the righte hande and on the lefte hande, now with fayre meanes, then wyth foule threatnynges, fearefull and daungerous: as it is sayde by Christe our Sauioure, they shall betray you to the iudges, and of them ye shall be bea­ten and iudged to deathe. Of the other syde shall pull vs backe the loue of wyfe, childrē, brother, Syster, kin, frends, and the loue vnto our selues. But he that is ouercommen by any of these meanes, hath his iudgemēt: he is not meete for me sayth Christ.

These thynges be impossible vnto men, yet to christian men, in Christ possible, and so necessary, that christianity and true religion cannot bee in hym, that is a fearde to confesse Christ and his gospell in the tyme of persecution. The wis­dome of the world doth say, although I accomplishe the de­syre of my frendes, and to the sight of the worlde am present at the masse, and with my body do as other men do, or as I may do: yet my hart is clean contrary to their belief, & I do detest such Idolatry & beleue y ^t the thing that I am present at, is mere idolatry, and abhominatiō. Here be fayre words for an euill purpose, and pretenced excuse, for a iust condem­nation before God. For if it be true that ye know the thing which ye resort vnto, to be the dishonor of god, why doe ye honour it with your presence? If ye know it to be euil, why refrayne ye not from it? If your conscience saye it is Ido­latry, why serueth your body such things as your fayth ab­horreth? If in your hart you know but one God, why with [Page 159] your exterior presence, serue ye the thing that ye knowe is not God? If your fayth see idolatrye, why doth your silence cōfesse and allow the same? Two mē in one, god loueth not. If the inwarde man knowe the truth, why doth the out­ward man confesse a falsehode? If your spirite be perswaded that the masse is idolatry, why do ye with your bodely pre­sence, vse it as a God and geue godly honoure to it? Do ye not perceaue that it is written Esay. 25. Math. 15. these peo­ple honor me with theyr mouth, but their harts be farre frō me? The cause why God was offended with these people, was that outwardly they confessed him & serued him, but their hartes were farre frō him inwardly. Wherfore ye may see what it is to beare two faces in one hoode, outwardly to serue God, and inwardly to serue the deuil. Now marke of thys place, if it be so horrible & damnable a thing to be false in the hart, which none knoweth but God, and is worthy also of damnatiō: what is to be iudged of the outward and manifest vse of idolatry, which not only God, but also euery good man knoweth and abhorreth? There is no coulor, nor cloked hipocrisie, that God cā away with. If the hart thinke not as the tong speaketh, or els y ^e tong speake otherwise thē the hart thinketh, both be abhominable before God. 2. Cor. 6. Read ye the .3. and the .6. Chapters of the fyrst Epistle of S. Paul to the Corinth, where as S. Paule sayth: know ye not that your bodie is the temple of the holy ghost? If your body be the temple of y ^e holy ghost, what agrement hath it with ido­latry? Can one body at one time, bee the temple of the holy ghost, and be present at such idolatry as god abhorreth and detesteth? Can a mā serue two masters? If he do, he loueth (as Christ saith) the one and hateth the other. Math. 6. As god requi­reth of a faithful man, a pure hart: euen so requyreth he that his external profession in al thinges be according therunto, for both body and soule be detters vnto god, & he redemed them both. The woorde of God sayth vnto vs, 1. Cor. 6. glorifye and beare God in your bodies. If we be present at such idolatry as God forbiddeth, and our own knowledge in conscience is assured to be euill, do we glorifye God in our bodies? No doutlesse we dishonour him, and make our bodyes the ser­uauntes of idolatry, not only to Gods dishonoure, but also to the great daunger both of body and soule. For this is a [Page 160] true saying of S. Augustine, he that doth against his consci­ence, buildeth to hell fyre.

It is not enough for a Christian man to say, I know the masse is nought, but to obey ciuill lawes and orders I wil do outwardly as other men do, yet in my hart abhorre it & neuer thinke it to be good. Doutlesse these two mindes, the spirite to thinke wel & the body to do euil, in this respect be both naught, & god wil spue y ^t whole mā out of his mouth, as he did y ^e minister of y ^e cōgregatiō of Laodicia. Apo. 3. The 8. chap. & the .10 of the fyrst to y ^e Corinthians in thys matter & in this time, be places very muche expedient to lead & go­uerne the iudgement of euery Christian mā: where we may see that the Corinthians in dede had knowlege & perceaued right well that neither the idoles amongest them, neyther the meate dedicated vnto the idoles were any thing, & pas­sed as light of both, as of thinges of nothing, & vppon that knowledge vsed to be present and also to eate at the feast, & of the meate dedicated vnto Idoles. Wherewithall Paule was so sore offended, that he gaue this sentence: if a man see thee which hast knowledge, 1. Cor. 8 sit at table in the Idoles tē ­ple, shal not the conscience of him which is weake, be bolde­ned to eate those things which are sacrificed to Idoles? and through thy knowledge shall the weake brother perish, for whō Christ died. Now when ye sinne so against y ^e brethren, and wound their weake conscience, ye sinne against Christ. This iudgement of Paul is more to be followed, thē al our own fayned and wrested defences, which would fayne seme to do wel, whē we halt on both sides, which god abhorreth. Paule hath a profounde & depe consideration of that mans fault that hath knowledge, & perceaueth his dissimulation to be daūgerous & perilous to al persons which he dwelleth with al. First such as be of a right and stayed iudgement and will not prostrate their bodies to an Idole, do condemne, & nedes must, such dissimulation. The very Idolaters them­selues, haue a defence of their abhomination, by the presence of him y ^t the Christiā congregatiō knoweth to haue know­ledge. The weaker sort y ^t would gladly take the best way, by a dissemblers halting & playing of both handes, embraceth both in body and in soule, the euil that he abhorreth in hys [Page 161] hart, and though he haue knowledge, yet with his presence he estemeth it as other do which haue no knowledge. If S Paule sayd y ^t the weake brother doth perish for whō Christ died, by him that abused knowledge in meates and drinkes that of themselues be indifferent: how muche more by the knowledge of him that vseth manifeste Idolatry forbidden of God as a thing not indifferent? Take hede what s. Paule meaneth, and what he would proue against this man which had knowledge that neither the Idoles neither y ^e meates dedicated to Idoles were any thing. Forsooth this would he proue: that a poore man that wanteth knowledge, by the example of him that hath knowledge, doth there aduenture to do euil, which he would not do in case he sawe not those that he hath good opinion of, to go before him as authors of the euill. And in dede the ignoraunte people, or those that be halfe perswaded in a truth, yea or els throughly perswaded what is euill, when they haue any notable men or women for an example to follow, they thinke in following of them, they be excused, yea although peraduenture they do it against their consciences: as ye may see how many good men by the example of Peter began to dissemble, yea Bar­nabas hymselfe the Apostle of the Gentiles. Gala. 2 But how great offence this is before god, so to make a doubtful cōscience or striuig against knowledge to do any thing that is not god­ly, let the iudgement of men passe, and measure it from gods word. Christ sayth, Math. 18 it were better a milstone were hanged a­bout such an offenders necke, & cast into the sea. And dout­lesse the payne must be the greater, bycause we geue offence willingly, and agaynst our owne consciences: and thys be­fore God is a wicked knowledge that causeth an other to perishe. Woe be vnto hym that is learned to bring his bro­ther to destruction. Doth a Christian man know the truth to bring his brother to a lye? For those weaklinges that we make to stomble, Christ died, as S. Paul sayth. God defend we should confyrme any mans conseience in euil. Let euery mā of god waye with himselfe the doctrine of S. Paul that cōmaundeth vs to flye Idolatrye. 1. Cor. 10 And marke what s. Paul in that place calleth Idolatrye. It is to be sene plainly y ^t he [Page 162] speaketh not of such idolatry as men that lacke knowledge in their hartes what god is and & what god is not, do com­mit. For in the .8. chapter before he sayth, y ^t men knowe that the idoles were no gods, and that although by name y ^e gen­tiles had many gods, yet they knew that there was but one god. Therfore he meaneth nothing by this cōmaūdement, fly idolatry, but to auoyd such rites, ceremonies, and vsages, as outwardly wer vsed in the honour & reuerēce of the idoles y ^t wer no gods, and waying the right vse of the Lords supper and the dignitie therof, with the manner and vse of the Gen­tiles towards their gods, he would bring the church of the Corrinthians to vnderstand how that, as the diuine and sa­crate rites, ceremonies and vse of the sacrament of Christes body and blood, did sanctifye him and declare hym that vsed it to be the seruaunt and child of God: so dyd the rites & sa­cramentes of the Gentiles defile the vsers therof, and declared them to be the seruauntes and children of the idole, not­withstanding that they knew in their harts y ^e idole was no­thing. God by his sacrament doth couple vs vnto him: let vs pray therfore to him that we pollute not our selues with any rites, ceremonies, or vsages not instituted by god, and so diuide our selues from him.

In this cause, if a faithful man should be at the masse, it is to be considered with what mind those that he doth there accompany himselfe withal, do come thyther, and what the ende is of the worke that the priest doth. The people come to honour the bread and wine for god, and the priest purpo­seth to consecrate bothe god and man, and so to offer Christe to the father for remission of sinne. Nowe do they that ad­ioyne them selues vnto those people, professe and declare a societie and fellowship of the same impietye, as s. Paul layd to the Corrinthians charge. S. Paule was not offēded with the Corinthians bicause they lacked knowledge of the true God, but bicause contrary to their knowledge, they associa­ted thē selues with idolaters. For this is true, y ^t in al rites, sacraments & honorings, whether they be of god or of y ^e de­uil, there is a professiō of a communion: so that euery man protesteth to be of the same religiō, y ^t the rest be of, y ^t be pertakers w ^t him. I know there be many euasions made by men, y ^t iudge a mā may with sauegard of conscience be at y ^e masse. But forasmuch as M, Caluine, M. Bullynger and other [Page 163] haue throughlye aunsweared them: suche as be in doubte, maye reade theyr bookes. This is my cōscience after Gods woorde.

¶An epistle of the famous learned man M. Henry Bul­linger, written to M. Hoper in the tyme of hys trouble: which for the worthines of the matter, we thought not impartinent here to place emonges hys letters. Reuerendissimo VVigorniae & Glocestriae E­piscopo D. Ioanni Hopero nunc vincto Ie­su Christi, Compatri & Domino meo colendiss. fratrique chariss, in Anglia.

Binas a tua humanitate literas accepi, frater chariss. priores mē ­se Septemb. anni praeteriti, posteriores mense Maio anni presentis, vtras (que) ex carcere. Ego vero quum timerem ne frustra responderem quum tibi meas literas reddi non posse vererer, vel malum aliquod tibi conciliarē & conduplicarem: a munere scribendi abstinui. Qua quidem in re, me habes excusatum haud dubie, maxime quum re­bus adhuc pacatis & integris, ad libellos nedum epistolas meas, ne semel quidem per annum integrum respondere dignatus sis, perse­uerante me nihilominus in scribēdi munere: sicuti ne nunc quidem, posteaquam in vincula coniectum audiebam, vnquam a precibus abstinui, rogans patrem nostrum coelestem per vnicum intercesso­rem nostrum Christum Iesum, vt tibi & concaptiuis tuis omnibus concedat patientiam, fidem, & constantiam in finem vs (que), Euenit nunc tibi, (mi frater,) quod euenturum nobis, quum apud nos esses, coepissime nobis ipsis praesagiebamus, maxime quum de rebus anti­christi, potētia, faelicitate & vistoriis loqueremur. Scis enim illud [Page 164] Danielis: roborabitur fortitudo eius & non in viribus suis, & su­pra quam credi potest, Dani. 8 vastabit vniuersa & prosperabitur & fa­ciet, & interficiet robustos ac populum sanctorum secundum vo­luntatē suam &c. Scis quid praedixerit nobis dominus apud Math. cap. 10. &. Ioā. 15. &. 16. Quid item electum Christi organum Paulus scripserit in .2. ad Timoth. Capi. 3. Vnde nihil dubito de tua, per gratiam dei, fide & patientia, quum scias te nihil inexpec­tatum aut fortuitum pati, & ea quae sustines propter causam op­timam, verissimam, & sanctissimam sustinere. Quid enim verius & sanctius est doctrina nostra quam persequuntur Papistae An­tichristicolae? Omnia salutis tribuimus vni Christo & instituti [...] eius, sicuti & ab ipso & discipulis eius accepimus: illi vero illa ipsa & Antichristo suo Romano & institutis eius communicari volunt. His ergo non minus obsistendum est, quam Heliam Baa­litis obstitisse legimus. Si enim Iesus est Christus, agnoscant illum esse cōplementum suae ecclesiae, & quidem plene: si autem Anti­christus est Rex & Sacerdos, deferant illi hunc honorem. Quous (que) claudicant in vtrum (que) latus? An dabunt illi nobis meliorē Christo? Aut quis erit aequalis Christo qui cum ipso componatur, nisi quem Apostolus vocat [...]? Si autem Christus sufficit suae Ecclesiae, quid oro opus est illis sutelis & additamentis? Caete­rū his disputationibus nihil opus apud te esse scio, qui syncere Doc­tus & radicatus es in Christo, haud ignorans te habere in ipso om­nia & nos in illo esse completos. Perge ergo constanter confiteri Christum & execrari Antichristum, memor sanctissimi & veris­simi illius sermonis Domini nostri Iesu Christi: qui vicerit posside bit omnia, Apoc. 21. & ero illi deus & ipse erit mihi filius. Timidis autem & incredulis, & execratis, & homicidis, & scortatoribus, & ve­neficis, & Idololatris, & omnibus mendacibus, pars illorū erit in stagno ardenti igne & sulphure, quod est mors secunda. Facile su­peratur mors prima etiamsi ardendum sit pro domino: recte enim dicunt ignem hunc nostrum vix vmbram esse eius qui increduli [...] & defectoribus paratus est. Concedit praeterea dominus, vt mox superare eius virtute possimus mortem primam, quā & ipse gusta­uit & superauit, promittens interim gaudia nunquam finienda & [Page 165] amplitudine ineffabilia, quae & percepturi sumus, simul at (que) hinc migrauerimus. Sic enim iterum dicit angelus domini: Si quis ado­rauerit Bestiam & imaginem eius, Apo. 21. & acceperit characterem in fronte sua aut in manu sua, & hic bibet de vino irae dei quod mixtū est mero in calice irae ipsius, & cruciabitur igne & sulphure in conspectu angelorum sanctorum & in conspestu agni, & fu­mus tormenti eorum ascendit in saecula saeculorum, nec habent re­quiem die & nocte qui adorant Bestiam & imaginem eius, & si quis acceperit characterē nominis eius. Hic patientia sanctorū est. Hic qui custodiunt mandata dei & fidem Iesu. His addit mox, Et audiui vocem de coelo dicentem mihi, scribe: beati mortui qui in domino moriuntur amodo (vel protinus scilicet beati sunt) eti­am dicit spiritus, vt requiescant a laboribus suis, sed opera illorum sequuntur illos: non enim erit labor noster frustraneus & inanis. Amplissimam ergo promissionem quum habeas, 1. Timo. 6. sis fortis in domi­no: certa bonum certamen, serua fidem domino in finem vs (que). Cogi­ta te ducem & propugnatorem habere Christum dei filium: om­nes autem Prophetas, Apostolos & Martyres, esse tuos commili­tones. Qui nos persequuntur & tribulant, homines sunt, pec­catores, & mortales, quorum gratiam prudens non emerit terun­ [...]io. Sed & vita nostra aliâs breuis est et caduca, foelices nos si in Christo obdormiamus: hic concedat tibi et omnibus concaptiuis, fidem et constantiam. Commenda me reuerendiss. et sanctiss. Chri­sti cōfessoribus D. Cranmero episcopo Cātuar. D. Rydlaeo episcopo Lond. et D. Latymero seni. Hos et alios omnes captiuos salutabis ex me et ex omnibus Symmistis, qui omnes imprecantur vobis gratiam Dei et constantiam in veritate. Oramus sedulo cum to­ta Ecclesia pro vobis.

Quod attinet ad statum nostrae Ecclesiae, is omnino manet adhuc qualis erat quum a nobis recederes in patriam. Vtinam Deo simus grati, & fidem non tantum verbis confiteamur, sed exprimamus vere bonis operibus ad gloriam Dei nostri. Alio­qui crescit valde sermo Domini per Italiam vicinam & per Galliam. Interim pij graues sustinent persequutiones, & magna [Page 166] constantia & gloria per tormenta, concedunt ad dominum.

Ego & tota domus mea cū generis & affinibus, recte in domino valemus. Salutāt te sigillatim omnes & precātur tibi constātiā, cō ­dolentes tibi & concaptiuis reliquis. Venerūt ad nos Angli studi­osi, pij, & docti viri, recepti sunt a magistratu nostro. Cohabitant decem, reliqui agunt hinc inde apud viros bonos. Inter alios mihi charus & familiaris est. D. Thomas Leuerus. Si quid est quod in gratiam vxoris tuae & liberorum potuero, me totum libenter illis impendam: qua de re ad vxorem tuam scribo, audio enim illam as gere Francofordiae. Sis fortis & laetus in Christo,, expectans eius liberationem vt & quando ipsi fuerit visum. Dominus Iesus mi­sereatur Angliae, & illuminet illam spiritu suo, ad gloriam nomi­nis sui & animarum salutem. Dominus Iesus seruet te & liberet ab omni malo, cum omnibus qui inuocant nomen eius.

The same in English.
☞To the most reuerende father M. Iohn Ho­per bishop of Worceter and Gloucester, and now prisoner for the Gospell of Iesus Christe, my fellowe Elder and most deare brother, in England.

I haue receyued from you two letters (my most deare brother) the former in the month of Septemb. of the yere past, the later in the moneth of May of this present yere, both written out of prison. But I doubtyng leaste I should make aunswer to you in vayn, whilest I feared that my letters should neuer come vnto your hands, or elles in­crease & double your sorow: did refrain frō the duety of writing. In the which thing I doubt not but you wyl haue me excused, especially seyng you did not vouchsafe, no not once [Page 167] in a whole yeare to asunwere to my whole libelles rather then letters, whereas I continued still notwithstandyng in writyng vnto you: as also at thys presente, after I heard that you were caste in pryson, I dyd not refrayne from continuall prayer, besechyng oure heauenlye father throughe our onelye mediatour Iesus Christe, to graunte vnto you and to your fellow prisoners, fayth and constan­cie vnto the ende. Nowe is that thyng happened vnto you (my brother) the which we dyd often tymes prophecie vnto our selues, at your beyng wyth vs, shoulde come to passe, especially when we dyd talke of the power of Antichrist and of hys felicity and victories. Daniel. 8. For you knowe the sayenge of Daniel: his power shal be mighty, but not in hys strength, and he shall wonderfully destroye and make hauocke of all thynges, and shall prosper and practise, and he shall destroy the mightye and the holy people after his owne wyll. You knowe what the Lorde warned vs of before hande by Ma­thew in the tenth chapter, by Iohn in the 15. chapiter and the 16. and also what that chosen vessell Saint Paule hath written in the second to Timothy and the thyrde Chapter. Wherefore I doe nothyng doubte (by Gods grace) of your faythe and patience, whilest you knowe that those thynges which you suffer are not vnloked for or come by chaūce, but y ^t you suffer them in the best, truest and most holy quarel: for what can be more true and holy then our doctrine which the papistes, those worshippers of Antichrist do persecute? All things touching saluatiō, we attribute vnto christ alone & to his holy institutions, as we haue ben taught of hym & of his disciples, but they would haue euen the same thyngs to be communicated as wel to their Antichrist, and to his institu­tions. Such we ought no lesse to withstande then we reade that Helias withstoode the Baalites. For if Iesus be Christ then let them know that he is the fulnes of his churche and that perfectly? but & if Antichrist be Kyng and Priest, Ephe. 1. thē let them exhibite vnto him that honour. How long do they halte on both sydes? Can they geue vnto vs any one that is better then Christ? or who shalbe equall with Christe, that may be compared with him, except it be he whom the Apo­stle calleth the Aduersary? 2. Thess. 2. But if Christ be sufficient for his churche, what needeth thys patchyng and peecyng? But I [Page 168] know well enoughe I neede not to vse these disputations with you which are syncerely taught and haue taken roote in Christ, being persuaded that you haue all things in hym & that we in hym are made perfecte. Goe forwardes therefore constantly to confesse Christe and to defye Antichrist, beyng myndfull of this most holy and most true saying of our lord Iesus Christ: Apo. 21 he that ouercommeth shal possesse all things, and I wyll be hys God, and he shall bee my sonne: but the feareful, and the vnbeleuyng, and the abhominable, and the murtherers, and whoremongers, and sorcerers, and Idola­ters, and all lyers, shall haue their parte in the lake whiche burneth with fire and brimstone, which is the second death. The fyrst death is soone ouercome althoughe a man muste burne for the Lordes sake: for they saye well that doe affyrme this our fyre to be scarcely a shadowe of that which is prepared for the vnbeleuers and them that fall from the truth. Moreouer the lorde graunteth vnto vs that we maye easily ouercome by his power the fyrst death, the whiche he hymselfe dyd taste and ouercome, promisyng wythal, suche ioyes as neuer shall haue ende, vnspeakable and passyng all vnderstandyng, the whiche we shall possesse so soone as e­uer we depart hence. Apoc. i4 For so agayne sayth the Aungell of the lord, if any man worship the beast & his image & receiue his marke in hys forehead or on hys hand, the same shal drinke of the wrathe of god, yea of the wyne whych is powred into the cuppe of hys wrathe, and he shall be tormented in fyre and brymstone before the holye Aungelles and before the Lambe: and the smoke of theyr tormentes shall ascende e­uermore, and they shall haue no reste day nor nyght, which worship the beast and hys image, and whosoeuer receyueth the printe of hys name. Here is the patience of saincts: here are they that keepe the commaundementes of God and the fayth of Iesus. In this tyme of An­tichrist is the patiēce and faith of gods childrē [...] tri­ed, wherby they shal o­uercome all is tiranny. reade Math. 24. To this he addeth by & by: I heard a voice saying to me, write, blessed be the dead that dye in the lorde from henceforth (or spedely they be blessed. Io. 5) euen so sayeth the spirit, for they rest from theyr labours, but their workes followe them: for oure laboure shall not bee frustrate or in vayne. Therfore, seyng you haue such a large promyse, bee [Page 169] strong in the lorde, fyght a good fyghte, be faythfull to the Lorde vnto the ende: consider that Christ the sonne of god is your capitayn and fyghteth for you, and that all the pro­phets, Apostles and Martyrs, are your fellow souldiours. They that persecute and trouble vs, are men, synfull, and mortall, whose fauour a wyse man would not bye wyth the value of a farthyng, and besydes that, our lyfe is shorte, frayle and transitorye. Happye are we if we departe in the Lorde: who graunte vnto you and to all your fellowe pry­soners fayth and constancy. Commend me to the moste re­uerend fathers and holy confessors of Christe. D. Cranmer Bishoppe of Caunterburye. D. Rydley bishop of London, and the good olde father D. Latymer. Them and al the rest of the prisoners wyth you for the Lords cause salute in my name, and in the name of all my fellowe Ministers, the whiche do wyshe vnto you the grace of god and constancye in the truth.

Concernyng the state of our church, it remayneth euen as it was when you departed from vs into your countrey. God graunt we may be thankefull to hym, and that we doe not onely professe the fayth wyth wordes, but also expresse the same effectually wyth good workes to the prayse of our Lord. The worde of god increaseth daily in that part of I­talye that is nere vnto vs, and in Fraunce. In the meane whyle the godly susteyne greuous persecutions, and wyth great constancy and glory, through torments they go vnto the Lord. I and all my household, wyth my sonnes in lawe and kynsmen, are in good health in the Lorde: They doe all salute you, and praye for your constancye, beyng sorowfull for you and the rest of the prisoners. There came vnto vs Englyshe men studentes, both godlye and learned: they be receaued of oure Magistrate. Tenne of them dwell toge­ther, the reast remaine here and there with good men. E­monges the rest M. Thomas Leuer is deare vnto me and familiar. If there be any thing wherin I may do any plea­sure to your wife & children, they shall haue me wholy at cō maundement: Wherof I wil write also to your wife, for I vnderstand she abideth at Franckford. Be strong and mery [Page 170] in Christ, waytyng for hys deliueraunce when and in what sorte it shall seme good vnto hym. The Lorde Iesus shew pity vpon the realme of England, and illumi­nate the same wyth his holy spirit to the glory of his name and the saluation of soules. The Lorde Iesus preserue you and delyuer you from all euill, with all them that call vpon his name.

¶To my deare fathers and brethren. D. Cranmer, D. Rydley, and D. Latymer prisoners in Ox­forde for the faythfull testimonye of gods holye Gospell.

RYght reuerend fathers in the lord, I wysh you to enioye continually gods grace and peace throughe Iesus Christ, and God bee praysed agayne and agayne, for thys your most excellēt promotiō which ye are called vnto at this presēt, y ^t is, that ye are coūted worthy to be allowed amongest the nūber of Christs recordes and witnesses. Many professe god ad ignem ex­clusiue, that is, in words & outwarde profession, but few stick to him ad ignem in­clusiue, that is, in dede, and in suffring for his sake. England hath had but a few learned bishoppes that would sticke to Christ ad ignem inclusiue. Once agayne I thanke God hartely in Christ for your most happy onset, most valiant proceding, most cōstant suffryng of al such infamyes, hyssynges, clappyngs, taūtes, open rebukes, losse of lyuyng and liberty for the defence of gods cause, truth and glorye. I can not vtter wyth penne how I reioyce in my harte for you iij. such captaynes in the foreward vnder Christes crosse, banner, or standerd in such a cause and skyrmishe, when not onely one or ij. of our deare redemers strong holdes are besieged, but all hys chiefe ca­stels ordeyned for our safegard, are trayterously impugned. Thys your enterprise in the sight of all that he in heauen, & of all gods people in earth, is most pleasant to behold. This is an other manner of nobilitie, then to be in the forefronte in worldly warrefares. For gods sake praye for vs, for we [Page 172] faile not daily to praye for you. We are stronger and stron­ger in the lord, hys name be praysed, and we doubt not but ye be so in Christe owne sweete schole. Heauen is all and wholy of our syde: therefore Gaudete in domino semper, et ite­rum gaudete et exultate.

¶To a frende of his whiche was desyrous to know the talke that was betwixt him and the Quenes commissioners at the tyme of hys examination.

WHeras you would haue me to wryte the talk, betwene the king and Quenes most honou­rable councel and me on Tuesday, the xxij. of Ianuar. this so farre as I remēber, was y ^e ef­fect therof. Fyrst my lord Chaūcellor said, you amōg other are at this tyme sent for, to enioy y ^e Kynges and Quenes maiesties fauour and mercy, if you wyll now ryse agayne with vs from the fall, which we ge­nerally haue receiued in this Realme, from the which (god be praysed) we are now clearely deliuered miraculously. If you will not ryse wyth vs now, and receyue mercy now of­fered, you shall haue iudgement accordyng to youre deme­rites. To this I aunswered, that so to rise, shoulde be the greatest fall that euer I coulde receiue, for I shoulde so fall from my deare sauiour Christ to Antichriste. For I doe be­leue that the Religion set forth in Kyng Edwardes dayes, was accordyng to the veyne of the holy Scripture, whiche conteineth fully all the rules of our christian religion, from the which I do not intende to decline so long as I liue, by gods grace. Then maister Secretary Bourne sayd, whiche of the religions meane you of in kyng Edwardes dais? for you know there were dyuers bokes of religion set forth in hys dayes. There was a religion set forth in a Cathechisme by my Lord of Caunterburye, do you meane, that you will sticke to that? I aunswered, my lord of Caunterbury made a Catechisme to be translated into Englishe, whiche booke was not of his owne makyng, yet he set it forth in his own name, and truely that booke for the tyme dyd much good: but there was after that set forth by the most innocent king Edwarde (for whō god be praysed euerlastingly) the whole [Page 173] churche Seruice, set forthe wyth greate deliberation and the aduise of the best learned men of the realme, and autho­rised by the whole Parliament, and receiued and published gladly by the whole realme, which booke was neuer refor­med but once, and yet by that one reformation it was so fully perfited, accordyng to the rules of our religion in euerye behalfe, that no christian conscience coulde be offended with any thyng therin conteyned: I meane of that booke refour­med. Then my lord Chauncellour saide, diddest thou neuer read the booke that I set forthe of the Sacrament? I aun­aunswered that I had redde it. Then he sayde, howe likest thou that boke? With that one of the Councel (whose name I know not) sayde, my Lorde that is a good question, for I am sure that booke stoppeth all their mouthes. Then said I, my Lorde I thynke manye thinges be farre wyde from the truth of Gods word in that booke. Then my lord sayd, thou art a very varlet. To that I aunswered, that is as yll as Racha or Fatue. Then my Lord sayd, thou art an igno­raunt betyll browe. To that I aunswered, I haue redde o­uer and ouer agayne the holye Scriptures, and Saint Au­stines workes throughe, and Saynct Cyprian, Eusebius, Origene, Gregory Nazianzen, with dyuers other bookes through oute: therfore I thanke God I am not vtterly ig­noraūt. Besides these my lord, I professed the Ciuil lawe, as your Lordship dyd, and I haue redde ouer the Cannon law also. Then my lorde sayd, with a corrupte iudgemente thou readest all things. Touchyng my profession, it is Di­uinitie, in whiche I haue written diuers bookes. Then I saide, my Lorde ye dyd wryte one booke De vera obedientia: I would you had bene constant in that, for in deede you ne­uer did declare a good consciēce that I heard of, but in that one booke. Then my Lord said, tut, tut, tut: I wrote against Bucer in priestes mariages, but such bookes please not such wretches as thou art, which hast bene maried many yeres. To that I answered, I am maried in dede, & I haue had .ix, chidrē in holy matrimony, I thanke god: & this I am sure of, y ^t your procedings now at this present in this realme a­gainst priestes mariages, is y ^e mainteinaūce of y ^e doctryne of deuils, against natural law, Ciuil law, Canō law, generall Coūcels, Canōs of y ^e apostles, aūciēt doctors, & gods lawes. Thē spake my lord of Duresme saying, you professed y ^e Ciuil [Page 174] lawe, as you saye: then you knowe that Iustinian writeth, that priestes at their takyng of Orders shoulde sweare, that they were neuer maried, and he bryngeth in to proue that, Canones Apostolorum. To that I aunswered that I dyd not remember any suche lawe of Iustinian: but I am sure that Iustinian writeth in Titulo de indicta viduitate, in cod. that if one would bequeath to his wife in his testament al [...]ega­cie vnder a condition that she should neuer marye agayne, and take an othe of her for the accomplyshyng of the same, yet she shall marye againe if he dye, notwithstandyng the a­foresayd condition and othe taken and made agaynst mari­age: and an othe is an other manner of obligation to God, then is a papisticall vowe. Moreouer in the Pandectes, it is contayned, that if a man doe manumit his handmayd vnder a condition that she shall neuer marye: yet she maye mary, & her Patrone shal loose ius patronatus for his adding of the vnnatural & vnlawful conditiō against matrimony.

Then my Lorde Chauncelour saide, thou sayest that priestes maye be maryed by gods lawe, howe prouest thou that? I aunswered by the playne wordes and sentences of S. Paule bothe to Timothy and to Titus, where S. Paule doth speake most euidently of the mariage of priestes, Dea­cons, and bishops. And S. Chrysostome writing vpon the Epistle to Timothy, saithe: it is an heresy to say that a Bi­shop may not be maried. Then my lorde Chauncellour said thou lyest of Chrisostome, but thou doest as all thy compa­nions do, belye euer without al shame, both the scriptures & the doctors. Diddest thou not also saye, that by the Cannon law priestes may be maried? which is most vntrue and the contrary is most true. I answered, we reade in the decrees, that the fower generall counsels, Nicene, Constantinopo­litane, Ephesme and Calcedon, haue the same autoritye that the foure Euangelistes haue. And we reade in the same de­crees, which is one of the chiefe bookes of the Canon lawe, that the Councell of Nice, by the meanes of one Paphnu­tius, dyd allowe Priestes and bishops mariages: therefore by the best part of the Canon law, priestes may be maryed. Then my Lorde Chauncellor said, thou falsifiest the gene­rall councel: for there is expresse mention in the said decree that priests should be diuorced from their wyues which be [Page 175] maried. Thē sayd I, if those words be there as you say, thē am I content to lose thys great head of myne: let y ^e booke be fetched. Then sayd my lord of Duresme, thoughe they bee not there, yet they may be in Ecclesiastica historia, which Eu­sebius wrote, out of which boke the decree was takē. Then sayd I, it is not like that the pope would leaue out any such sentence, hauing such authoritie. & making so much for hys purpose. Then my lord Chauncelor sayd, Gracian was but a patcher, and thou art glad to snatch vp such a patch as ma­keth for thy purpose. I aunswered, my Lord I can not but maruaile that you do cal one of the chiefe papistes that euer was, but a patcher. Then my lord Chauncelor sayd, Nay I call thee a snatcher & a patcher. To make an end, wilte thou not returne againe with vs to the Catholike church? and w ^t that he rose. And I said, By gods grace I wil neuer depart frō Christes church. Then I required y ^t I might haue some of my frendes to come to me in prison. And my lord Chaū ­celor sayd, thou shalt haue iudgemēt within this weke. My lord of Durreme would that I should beleue as my father, and my mother. I alledged S. Augustine, that we oughte to preferre gods word before al men. And so I was deliue­red againe vnto my keper.

The copy of a writing that D. Taylour sent to a frende of hys concerning the causes vvherfore he vvas condemned.

IT is heresie to defend any doctrine against the holy scrip­ture: therfore the Lord Chauncelor and byshops consen­ting to his sentence against me, be heretikes, for they haue geuē sentence against the mariage of priests, knowing that S. Paule to Timothe and Titus writeth playnly, that By­shops, priestes, and Deacons may be maried, knowing also that by S. Paules doctrine; it is the doctrine of deuilles to inhibite matrimony, and S. Paule willeth euery fayth­full minister to teach the people so, least they be deceaued by the marked marchauntes. 1. Tim. 4. These bishops are not ignorant, y ^t it is not only S. Paules counsel and lawful, but gods cōmaundemēt also to marry, for such as can not other wise liue chast, neither auoyde fornicatiō. 1. Cor. 7 Gene. 2. They know that such as do marry, do not sinne. They know that god, before sinne was, ordained matrimony, and y ^e in paradise betwene [Page 176] two of his principal creatures, Mā & Woman. They know what spirite they haue, whiche say it is euil to marrye, seing God sayd: Gene. 2. it is not good for mā to be alone without a wife, hauing no speciall gift contrary to the generall cōmaunde­ment and ordinaunce diuerse times repeted in the booke of Genesis, Gene. 1. which is to encrease & multiply. They know that Abraham caried into the land of Chanaan his old & yet bar­raine wife the vertuous womā Sara with him, Gene. 12. leauing fa­ther & mother & countrey, being otherwise at gods cōmaun­dement. For though father and mother and other frendes are deare and nere, yet none are so derely and nerely ioyned together, Ephe. 5. Heb. 13. as mā and wife in matrimony, which must nedes be holy for that it is a fygure and similitude of Christ & hys church. They know that S. Paule geueth a great prayse to matrimony, calling it honourable, and that not to & among many, but to and among al men without exception, whoso­euer haue nede of that Gods remedy for mans and womās infirmitie. They know that if there were any sinne in ma­trimony, it were chiefly to be thought to be in the bedcom­panye: but S. Paule sayth that the bed company is vndefy­led. Gene. 18. Exod. 18. Genes. 25. Gene. 31. 2. Reg. 7. Math 1. They know that the hauing of a wife was not an impe­diment for Abraham, Moyses, Isaac, Iacob, Dauid, &c. to talke with God, neither to the Leuites; bishops & priestes office in the tyme of the olde Testamente or the newe. They know that Christ would not be conceaued or borne of the blessed mother the Virgine Mary, before she was espoused in mariage his own ordinance. They know by S. Ciprian, and S. Austine, that a vowe is not an impediment sufficient to let matrimony, or to diuorce the same. They knowe that S. Chrisostome sayth: it is heresie to affyrme that a Byshop may not haue a wife. They know that S. Ambrose wil haue no cōmaundement but counsell only to be geuen, touchyng the obseruing of virginitie. They know that Christ with his blessed mother and Apostles were at a mariage, Iohn. 2. & beau­tifyed & honoured the same with his presence and fyrst mi­racle. To be short, they know y ^t al that I haue here written touching y ^e mariage of priestes, is true, and they know y ^t the papistes thēselues do not obserue touching y ^t matter, theyr own lawes & canons, and yet they continue marked in con­sciēce w ^t an hote iron as detestable heretikes in this behalf. The lord geue thē grace to repēt, if it be his good wil, Amē.

[Page 177]My second cause why I was cōdemned as an heretike, is y ^t I denied y ^e transubstantiation & concomitation, two iug­ling words of the papistes, by the which they do beleue and wil cōpel al other to beleue y ^t Christs natural body is made of bread, & that the godheade by & by is ioyned therunto: so that immediatly after the words called the wordes of con­secration, there is no more bread and wine in the sacramēt, but the substance only of the body and bloud of Christ toge­ther w ^t his godhead: so that the same being now Christ both god & man, ought to be worshipped with godly honour, & to be offred to god, both for the quicke and the dead, as a sa­crifice propitiatory and satisfactory for the same. This mat­ter was not long debated in words, but bycause I denyed the foresaid papistical doctrine, yea rather plainly most wic­ked Idolatry, blasphemy and heresye, I was iudged an he­retike. I dyd also affyrme the pope to be Antichrist, & pope­rye Antichristianitie: and I cōfessed the doctrine of the Bi­ble to be a sufficiēt doctrine touching al & singular matters of Christian religion and of saluation. I also alledged that the othe against the Supremacy of y ^e byshop of Rome, was a lawful othe, and so was the othe made by vs all touchyng y ^e kings or Queenes preeminence. For Chrisostome saieth that Apostles, Euangelistes, and all men in euery Realme were euer & ought to be euer, touching both body & goods, in subiectiō to the Kingly authority, who hath y ^e sweard in his hand as gods principall officer & gouernour in euery Realme. I desired the Bishops to repent for bringing the Realme frō Christ to Antichrist, frō light to darkenes, from verity to vanitie. Thus you know a sūme of my last exami­nation & condemnation. Pray for me, & I wil pray for you.

God be praysed, since my condemnation I was neuer af­fraid to die: Gods wil be done. If I shrinke frō gods truth, I am sure of an other māner of death thē had iudge Hales. But God be praysed, euen frō the bottome of my heart, I am vnmoueably setled vpō the rocke, nothing douting, but that my dere god wil performe and finish the worke, that he hath begon in me & other. To him be al honour both nowe and euer through Christ our only & whole Sauiour. Amen.

A letter which he sent to his wife and children and other of his frends in Hadley as his farewel and last testament.

[Page 178] I Say to my wife, & to my children, the Lord gaue you vnto me, & the Lord hath taken me from you, and you frō me: blessed be the name of the Lord. I beleue that they are blessed which die in the Lord. Apoc. i4 Luke. 12. God careth for sparowes, and for the heares of our heades. I haue euer found him more faythfull and fauourable, then any father or husband. Trust ye therfore in him by y ^e meanes of our deare Sauiour Christes merites, beleue, loue, feare, and obey him: pray to him for he hath promised to helpe: Count me not dead, for I shal certainly liue, and neuer die. I go before, & ye shall followe after to our long home. I go to y ^e rest of my childrē, Susan, George, Ellē, Robert, and Zacharie: I haue bequethed you to the only omnipotent.

I say to you my deare frēds of Hadley, & to al other which haue heard me preach, that I depart hence with a quiet con­science as touching my doctrine, for the which I pray you, thanke god with me, for I haue after my litle talent decla­red to other, those lessons that I gathered out of gods boke the blessed Bible. Therfore if I or any Angel from heauen, should preach to you any other gospel, Gala. 1 then that ye haue re­ceaued, Gods great curse vpon that preacher. Beware for Gods sake, that ye denie not God neither decline from the word of fayth, least god decline from you, and so ye do euer­lastingly perish. For gods sake beware of popery, for though it appeare to haue in it vnitie, yet the same is in vanity and Antichristianitie and not in Christes fayth and veritie. Be­ware of the sinne against y ^e holy ghost now after such a light opened so playnly, and simply, truly, throughly, and gene­rally to al England. The Lord graunt all men his good & holy spirit, encrease of his wisedome, encrease of contemp­ning the wicked worlde, encrease of desiring hartely to bee with God and the heauenly company, through Iesus Christ our only mediatour, aduocate, ryghte­ousnesse, lyfe, sanctification, and hope, Amen Amen. Pray. Pray.

¶ To my most deare and reuerend fathers in Christ. D. Cranmer. D. Rydley and D. Latimer prisoners in Oxforde.

IN my most humble wyse I salute you moste reuerend Fathers in Christ Iesus our Lord.

Immortall thankes & euerlasting prayses be geuē vnto that our father of mercies, Collo. 1. which hath made vs mete to be pertakers of y ^e inhe­ritaunce of saintes in light, which hath deliue­red vs from the power of darkenes, and hath translated vs into the kingdome of his beloued sonne, by whom we haue redemption through his bloud, &c. Oh most happie estate, Collo. 3. that in an vnspeakeable wise, our life is hid with Christ in God: but whensoeuer Christ which is our life, shall shewe hymselfe, then shall we also appeare with him in glory. 1. Cor. i3. 2. Cor. 5. In the meane seasō, as our sight is but in a glasse, euē in a darke speaking, so we walke in fayth, not after outwarde appea­raunce. The which fayth, although for want of outward ap­pearaunce, reason reputeth but as vaine: yet the chosen of God do know the effect therof to bring a more substantiall cast & liuely fruition of very felicitie and perfect blessednes, then reasō can reache, or senses conceaue. By this fayth, we [Page 182] haue in our professiō all good things: yea euen those which the eye hath not sene & the eare hath not heard, 1. Cor. 2. neyther haue entred into the hart of man. &c. Then if hereby we do enioy al good things, it followeth y ^t we must nedes possesse, haue and inioy you most reuerend fathers, who be no small part of our ioy & good things geuen vs of God. We heretofore haue had y ^e fruitiō of you by bodily presence to our inexpli­cable benefite (praysed be that our gracious God therfore) and now in spirit we haue the experience of vnspeakeable cōfort by your reuerend fatherhodes, Math. 5. for that in this so glo­rious sort, ye become a towne set vpon a hill, a candle vpon a Candlesticke, 1. Cor. 4. Phi. 1. a spectacle vnto the world, & to the Angels, and vnto men. So that, as we to our great comfort do fele, ye also maye assuredly say with S. Paule, that the thyngs which happē vnto vs, do chaūce vnto the great furtherance of the Gospel: so that our bondes in Christ are manifest, not only throughout al the iudgement hal, but in all whole Eu­ropa, in so much that many of the brethren in y ^e Lord being encouraged through our bondes, dare more boldlye speake the woord without feare. And herein as you haue with S. Paule greatly to reioyce: so we do reioyce with you, & we do in dede with you geue thankes for this excellent worthy fauour of our God towards you, that Christ is thus mag­nifyed in you, yea and hereafter shal be magnifyed in your bodyes, whether it be through life or death. Of whiche thing truely we are assured in our prayers for you, and mi­nistring of the spirite. And although for your owne partes Christ is vnto you life, and death aduantage, and that your desire is (as in dede it were better for you) to be loosed, Phil. 1. and to be with Christ, yet for the church of Christ were it muche more necessary, that ye should abide in the flesh: Yea y ^t mer­ciful god euen for his Christs sake, graūt that ye may abide & continue for the furtheraunce of the churche & reioysyng of fayth, that the reioycing thereof may be the more aboun­daūt through Iesus Christ by your restoring again, Amen, Amen. But if it seme better otherwise vnto the diuine wise­dome, that by spedy death he hath appoynted you to glory­fye him, the Lordes wil be done. Yea euen as we do reioyce both on your behalfes, & also on our own, that god is mag­nifyed by lyfe, & should be more aboundauntlye glad for the [Page 181] continuaunce therof: so we shall no lesse reioyce to haue the same wrought by death. We shall geue thankes for thys ho­nour geuē vnto you, phi. 1. reioycing that ye are accompted wor­thy to suffer for y ^e name of Christ, & that it is geuen to you of god not only y ^t ye should beleue in him, but also y ^t ye should suffer for his sake. And herein we shal haue to reioyce in y ^e be halfe of y ^e church of Christ, whose fayth may be y ^e faster fixed vpō gods veritie, being cōfyrmed w ^t three such worthy wit­nesses. Oh thanks be to god for thys hys vnspeakeable gift.

And now moste reuerend fathers, that ye may vn­derstande the truth of vs and oure estate how we stand in the Lorde, I doe assure your reuerences, partlye by that I perceaue by suche of oure brethren as bee here in bondes with me, partly by that I heare of them which be in other places, and partly by that inward experience which I most vnworthy wretch haue of Gods good comfort, more abun­daunce wherof I know there is in others: ye may be assu­red I say (by gods grace) that ye shall not bee frustrate of your hope of our cōstant continuaunce in the chereful con­fession of Gods euerlasting veritie. Ephe. i. For euen as we haue receaued the word of truth, euen the Gospell of our saluation, wherin we beleuing, are sealed with the holy spirite of pro­myse, which is the earnest of our enheritaunce, Rom. 8 the whiche spirite certifyeth our spirit that we are the children of God, and therefore God hath sent the spirite of his Sonne into oure heartes crying, Abba father: Gal. 4. so after suche portion as God measureth vnto vs, we with the whole churche of Christ, and with you reuerend Fathers, receauing the same spirit of fayth, according as it is written, I beleued & there­fore I haue spoken, we also beleue, and therfore speake. 2. Cor. 4. Psa. 116. For the which we in this daungerous bondage and other afflic­tions, hauing euen such a fyght as we haue sene in you and haue heard of you, phil. 1. we are in no wyse affrayde of our aduer­saryes. And forasmuch as we haue such an offyce, euen as God hath had mercy on vs, we go not out of kinde, but euē with you, after our litle power, we labour to mainteyne the faith of y ^e gospel, knowing most certainly, 2. Cor. 4. y ^t though we haue this treasure in earthē vessels, y ^t the excellency of the power might be gods & not ours, yet shal we not be dashed in pee­ces, for y ^e lord wil put his hād vnder vs. When we are troubled on euery side, yet are we not w ^tout shift: when we are [Page 182] in pouerty, we are not vtterly without somthing: when we suffer persecution, we are not forsaken therin: when we are cast down, yet we shal not perish: but to communicate with our swete Sauiour Christ in bearing y ^e crosse, it is appoin­ted vnto vs, that euen with him also we shall bee glorifyed. For it is a true saying: 2. Timo. 2 If we be dead with him, we shall al­so liue with him: If we be patient, we shal also reygne with him: 2. Cor. 4. If we deny him, he shall also denye vs. Wherefore we be of good cheere alwayes, bearyng about in our bodye the dying of the Lord Iesus, y ^t the life of Iesus myght appeare also in our body. For we know that he which raysed vp the Lord Iesus, shall rayse vp vs also by the meanes of Iesus, and shall ioyne vs to himself together with you. Wherfore we are not weryed, but though our outward man peryshe, yet the inward man is renued day by day. For our tribula­tion, which is momentane and light, prepareth an exceding & an eternal weight of glory vnto vs, whiles we loke not on the things which are sene, but on the thinges which are not sene. For the things which are sene, are temporall: but things which are not sene, are eternal. We testifie vnto you reuerend fathers, Esay. 12. that we drawe these waters with ioy out of the welles of the Sauiour. And I trust we shall continu­ally with you blesse the Lord, & geue thanks to the lord, out of these welles of Israell: Apoca. 19. we trust to be merye together at the great Supper of the Lambe, whose Spouse we are by fayth, and there to sing that song of euerlasting Haleluyah. Amen. Yea come Lord Iesu. The grace of our Lorde Iesu Christ be with you. Amen.

¶To the professours of the Gospell and true doctrine of our Sauiour Iesus Christ, in the towne of Litchefelde

GRace and peace with continuance in vnfay­ned fayth and a good conscience, be vnto you in Christ Iesu. Amen.

At what time it pleased that gracious god of Abraham, Isaac, and Iacob, wonderfullye to woorke the deliueraunce of their ofspring the Israelites, euen as he broughte to passe [Page 183] the same by hys mighty arme: so dyd he thereunto admitte mans ministery as his ordinary instrumente, and therfore instructed fyrste Moses that faythefull seruaunte of hys, what was to be done, as also with what chereful courage he should do the same. These people by the hand of this Moy­ses, were brought by no smal perils, Deut. 34. the mydde way toward their promised patrimonye, when as it pleased God to take vnto hym selfe hys seruaunte Moyses from this mysera­ble vale. In whose place he appoynted Iosua that worthy leader of the Lordes people, who not alonely for his parte dydde boldelye take in hande so daungerous an enter­prise, Iosua. 1. but also wyth earnest studye styrred vppe hys sayde people wyth lusty courage to goe forwarde in the appoyn­ted passage of theyr ieoperdous iourney. Yea he was hable aboūdantly to cōfort thē with such cōfortes as he himself receaued of his god, who at sundry tymes assured him therof, saying vnto hym thus: euen as I was with Moses, so wil I be with thee, I wil not forsake thee, neither leaue thee, be thou therfore of good courage and stronge: feare not, ney­ther be dismayde, for I am with thee in all that thou takest in hande. What soeuer thinges be written are written for our doctrine &c.

Dearely beloued, albeit that in these dais it may be sayd truelye that ye haue very fewe suche captaynes to be com­pared wyth Moyses or Iosua gods synguler iewelles, yet that same lord which is no chaungelyng, but euen the same mercifull and almightye defendour of all his people at all tymes: doth and shall in some degree directe you his chosen children in the highe way toward your heauenly inheritāce by the hand of a Moses, in some parte resembling these two principal paternes. For though we your brethrē, who heretofore by our vocation haue sit in the chayre of Moses, and be gostly captaines as Moses and Iosua vnto you: though I say we well know and acknowledge how little we haue to boast of, as of oure selues, yet this we haue to reioyce of in the lord our god, that as we haue bene of hym appointed vnto such a place and function: so we do not altogether degenerate. For first vnto our owne strengthning, euen that gratious god whiche byddeth vs to be strong by the operation of his spirit, performeth y ^e same in some part in vs, al glory [Page 184] be vnto hym therfore. Also in the word of the lord we testify vnto you, to be stronge in the lorde, and shrynke not backe because of the sundrye temptations assaultynge you in the passage vnto your countrey through the wildernes of thys world. Be content to be proued as those people were. Doe not addict your selues vnto the fantasing of the flesh pottes of Egypte, Exo. 16. most vnthankfully relinquishyng the promised possession. We geue you to know what warrantise we haue of prosperous successe in suche our procedinges: no lesse (be ye assured) then those former captaynes Moyses and Iosua had. For besydes that all the same most comfortable promi­ses which made them & their people to be bold to procede in their enterprise, do belōg vnto vs: we haue to reioyce in our god for his vnmeasurable mercies more plentifully powred vpō vs by that aboūdāt grace in hys deare sonne our christ, in whome he offreth vs al fulnes of fauour and beneuolēce, all readines of deliueraunce, appoyntyng all credite wyth­out care to be geuen vnto such a gouernour. Yea and that same hys Christ, who is made of hym our annointed saui­our, is now become our graunde captayne, yea what is he not vnto vs to do vs good? He is our shepeheard, we be his people and the shepe of hys pasture: he is our husband, we be hys spouse. Iohn. 10 Math. 28. He hathe promysed to keepe hys sheepe that none shall snatch them out of hys handes. He hath promy­sed to be wyth hys church alwayes, yea and that effectually to be wyth it, euen as the heade to geue lyfe vnto the mem­bers and parts of the body, euen as the vyne stocke to quic­ken the vyne braunches, and euen as the most louyng hus­band to tender, cherish, defende, and keepe hys welbeloued spouse. Let vs be bold to committe our selues vnto suche a safe conductor, castyng oure care vpon hym: for were it not that he many tymes more careth for vs, then we can for our selues, it would not be well wyth vs. Full little dyd Peter perceaue any cause of greuance for that perillous fal which after befell. Luke. 24. But that suffraigne shepeheard before hand espied the spyteful desire of that woluish Sathan to syft his Peter that sely poore shepe: and therfore prayed vnto hys fa­ther that Peters fayth myght not faynt. Such a shepehard shall he be alway vnto his people, hūbly complaining vnto [Page 185] him in extreme daungers. And great cause haue we so to do, consideryng not only the greedy desyre of this Satan most tyrannously ragyng lyke a roaryng Lyon seeking whome he maye deuoure: but also the imbecillitye in our selues, 1. Pet. 5. be­yng suche as is not hable to withstande the leaste of hys as­saultes: but on the contrarye beynge ouerwhelmed wyth the waues whiche be styrred vp by these tempestes of hys temptations, Math. 8. we are compelled to crye wyth these Dysci­ples, who in theyr extremitye cryed, saue vs Lorde or elles we peryshe.

The tymes be perylous: we muste therfore be circumspect & not solace our selues in carnall security, but beyng cōtent to enter into the sheepe of Christes crosse and obiecting our selues to al ieoperdous passages in the aduēturous iorney­ing to our heauenly countrey, let vs for thys present vsage accompte it comfort enough to haue the fellowship of suche a fellow venterer. He once beyng in the Shyppe wyth hys Disciples, dyd wyth hys worde aswage the swellyng of the Sea so daungerous. He hath not lefte vs alone in the Ship of thys frayle fleshe, but ioyneth wyth vs in thys daunge­rous iorney, aswel by hys once beyng subiecte vnto all bo­dely infirmities as we be (synne only except) as also by his assuryng vs of his gratious assistāce, now that he is becom before hys heauenly father our Prynce, our Priest, and our Prophet, alwayes prest and ready to helpe by hys power, propitiation, and inspiration of hys holy spirite. And what though he for a season do slepe and do so suffer vs (vnto our seemynges) to synke? He wyll bee awaked beyng pulled by prayer: and therfore doth he delay our spedy deliueraunce, euen to fortifye our faithe by importune prayer. Lette vs then wyth instance apply this busines, and the rather in re­spect of the dangerous do [...]ing of this old age of the world. For it is with the men of this latter age of the worlde as it is with a very aged man, who for impotency of the powers both of y ^e mind & the body, is brought to much imbecillitye. Then do the wittes by weakenes wander out of the waye. The bodye by feablenes and defaulte of the former strength doth stagger & full weakely doth any lymme or part of that wretched body execute the function vnto it belongyng. In [Page 186] lyke maner is it with the churche of Christe in this do [...]yng old age of the world. There is nothyng such fulnes in gods graces as heretofore hath bene in the primatiue church and the tymes immediatly ensuyng. There is lesse perfection in the fayth, feare, and loue towardes god, & charity towardes the brethren. There is lesse zeale to confesse god, and lesse constancy to continue in gods truth, then was heretofore. And this is not straunge vnto them which do obserue the fore-speakings of the scriptures, aswel of the prophets of our sa­uior Christe, as also of his apostles, by whome it hath ben signified before hand what daungerous dayes should come in the latter times, as Math. 24, 2. Thess. 2. 1. Timoth. 2. Timo. 3.2. Peter. 2.

Wherfore let vs which are come into these latter daungerous tymes, first consider how that the holy ghost hath ge­uen vs warnyng therof, and also that we by proofe haue experience of the verifying of the same: let vs now (I say) the more earnestly apply our humble petition vnto that mercyful father and hys sonne our swete sauiour, who is the head of hys churche, euen this his body (weake though it be) that he wyll vouchsafe not so muche to obserue the backeslidyng and shrinkyng of thys hys feble body: as to respect the for­speakynges of these perilous tymes, and let vs wyth and in the name of the whole church, remember often the prayer of Dauid Psal. 71. Lord cast me not away in y ^e tyme of mine olde age when my strength doth decay. That tyme of the church is euen now presente: and truly if we be instance in prayer, we be not without warrantise of gods promises to obtayne that we pray for. Psal. 40. Math. 24. 1. Cor. 10 Yea call vpon me (sayth he) in the day of thy trouble and I wyll delyuer thee. For the electes sake it is sayd the daungerous dayes shalbe shortned. Yea faythfull is he that wyll not suffer vs to be tempted aboue that we be able to abyde. We may be bold to put our graci­ous god in remembraunce of hys olde mercies, Psal. 44. & with De­uid say, oh god we haue hearde wyth our eares and our fa­thers haue declared vnto vs the noble workes that thou dyddest in theyr dayes and in the olde tyme before thē. The testimonies of hys word do teach vs how he hath from the begynnyng alway gathered vnto himself a congregation & church, vnto the which hys chosē church he hath bound him [Page 187] selfe by his couenaunt of mercy to be their god and sauiour, and besydes that hath powred vppon them his sundry bles­singes and benefits. But agayne it is to be sene in the scrip­tures, how that euen these peculier gods people, did at sun­dry tymes fall from that theyr heauenly profession, aswell to Idolatrye and false Gods seruice, as also vnto dissolute liuyng, therby prouokyng gods wrathfull plagues and punishmentes, the which in dede oftētimes, as they were oftē deserued, so they fel vpō them. But euen as y ^e god of Israel did visite the offences of hys people wyth his rodde of cha­stisement: so did he not at any tyme take away hys mercies from them, Psal. 89. and that for that couenaunt of mercy made vnto them in Abraham, Isaac, and Iacob their forefathers. And therfore when at any tyme throughe hys grace they dyd by repentaunce turne vnto hym, he most fatherly embraced thē with the armes of his mercy.

These thyngs be written for vs, that we in semblable wyse should consider fyrst the dignitye whereunto we haue bene called, that is euen to be hys church and people. Yea in comparyng our profession w ^t either the heathenish Turkes & infidels, or vnto the people which are professed vnto this hypotriticall papistrye: we haue to aduaunce our selues as the true childrē of Christ, for that we beare the ryght badges of gods true people, and that is the earnest desyre towards the propagation of gods most holy word, and the right vse of the sacraments agreable to the same, hauyng ioyned ther with a readines of hart and mynde to suffer affliction & per­secution for the confession of our fayth, or at the least rather then we wyll deny or put away faith and a good conscience. And besydes these outward notes and tokens declaryng y ^e we be the true church there is a nearer token in gods elect, which is the inward testimony of gods spirite, whiche bea­reth wytnesse vnto our spirit that we be gods children, Rom. 8 cau­syng vs to crye Abba father, and beyng in dede the earneste peny of our saluation.

But notwithstandyng that we be thus promoted by our god, and dignifyed by his graces, yet must we consider how vnworthely we haue vsed in sundry wise, these gods graces & blessyngs: yea so vnthankfully we haue receyued thē, that no lesse plagues by gods iust iudgemente, belong vnto vs, [Page 189] then was at that tyme due vnto those his people. Wherfore let vs faythfully confesse that we haue offended wyth oure forefathers. The which beyng done in our conuersion vnto the Lord our God wyth our whole heart, Psal. 89. let vs assure our selues that euen as he hath and doth visite our synnes with this captiuity of body and cōscience and such other plagues beyng his rodde of chastisement, so hath he not taken away his mercy from vs: but wyll plentifully visite vs wyth the same, euen for that couenaunt of mercy made vnto vs, not in Abraham, Isaac, and Dauid, but in that promysed sede of Abraham, in that spiritual Dauid euē Iesus Christ, who is that peaceable Salomon, makyng peace betwen vs and his Father by the offeryng of hys bodye and sheedyng of hys bloude, by whose meanes we must looke for the gilt of our synnes to bee forgeuen and the plagues thereby purchased to be taken away. And now (dearly beloued) we be taught by that heauenly spirit which our god hath geuen vnto vs, to seke comfort in these tymes of affliction, not in hope of rebellion or fulfillyng vnprofitable, yea pestilent welshe pro­phecies, but in the most comfortable & glad tidings of y ^e hea­uenly promises assured in his deare Christ.

And touchyng this most miserable estate of the ghostly captiuity of conscience and bodely bondage, wherin for our synnes presently we be holden: let vs fyrst most obediently kysse this rodde of our father by obedience submission, to abide al extremity that man may do vnto vs, rather then to forgoe faythe and a good conscience. Lette vs also beseche our heauenly father for his christes sake, to leaue of beating vs and to take awaye the rodde, eyther by conuertyng the hartes of those whiche afflicte & persecute vs (for so dyd he somtyme take away the rodde, as namely by conuertyng of Nabuchodonozer, & Manasses) or els if such wycked scour­ges be not to be cōuerted, but be reprobates, vessels of gods wrath, chyldren of perdition, suche vpon whome it pleaseth god to shewe hys iudgementees, and in whom he will shew hys power: If I saye they be suche, let vs wyshe most ear­nestly that our God wyll spedely aryse that hys and our e­nemies may shortelye be scattered. Yea he knoweth what these execrable erecters of the Romyshe religion are. They [Page 188] be the proude builders of the Babilonicall Tower. They wyll clyme vppe into Gods kyngdome by theyr owne at­tempts, not expectyng & waiting for Gods helpe. Yea that lord be iudge betwixt them & vs. He knoweth that as theyr buildinges tende vnto the destruction of that true & onelye foundation Christ: so our buildyng by Gods woorde hathe and dothe tende to the substantiall laying of that only foundation, and to the establyshyng of Christes chosen church v­pon that same rocke, wyth an vnfayned fayth and pure conscience, & also vnto the building vpon the same faith al fruitfull workes of the Spirite, to serue GOD in holines and ryghteousnes, &c. Tit. 2. Yea that euer lyuyng Lord knoweth the earneste desyre of our hartes, is euen the greedy expectati­on of the glorious commyng of that greate iudge, vnto whose iudgemente, (loe heauen and earthe bee witnes and ye Gods Saynctes) we doe appeale: in the meane season abidyng our Gods good pleasure to doe wyth vs that may moste redounde vnto hys glorye whether to lyue or dye, nothyng doubtyng in hym to be strengthened merely, and chearefully to make a sacrifyce and burnte offeryng for the confirmation of thys infallible veritye taughte by vs, and once receiued of you. And ioyne w ^t vs deare fellowe heires as we ioyne with you in humble prayer, that euen as all we be by saithe handfasted vnto our husband and knytte vnto our heade Iesu Christe, and also be kyndled by loue one to an other, as mutual members in this mysticall body: so we may perseuere and continue vnto the ende, and that by and in our Christ we may encrease more and abound in the spirite of grace and prayer, wherby to fetche all heauenly influence from that our heade Christe one for an other, euen as in the bodye one member mynistreth vnto an other, A­men, Amen.

¶ To maystres Lucye Harryngton a godly gen­tlewoman, and frendly in hys trouble to hym and his.

[Page 191] YOur most gentle commendations, wherof this messenger made remēbrance vnto me, was for two causes very cōfortable. Fyrst for that thereby I vnderstoode of the stare of your health and bodely welfare, for the which I geue thankes vnto GOD, who graunte the long continuāce therof to his honour and fatherly good wil, wherunto I will daily saye, Amē. And father I was refreshed by the expressing of your myndful frendship towards me far vnworthy therof. Wherin I take occasion of muche reioysing in oure so gratious a god and mercifull father, who as he hath in hys vnmesura­ble mercy by fayth handfasted vs hys chosen children vnto hys deare sonne our Christ, as the spirituall spouse of suche an heauenly husband: so he lynketh vs by loue one vnto another, beyng by that bonde compacte together with charitable readines to do good one vnto an other: so that fyrste to the glory of our god and his christ, then to our owne ioying in the testimony of a good conscience, and laste of all to the stoppyng of the mouthes and confusion of our aduersaries, we beare the badge as the right spouse of our Christ, which he hymselfe noteth in this hys sayeng: Iohn. 13. herein shall all men know that ye be my disciples, if ye loue one an other. Then farther by thys bonde of mutual loue, is set forth the fatherly prouidence of god towardes vs his children: that though it be he which careth for vs, in whom we lyue, moue and be, who feedeth all flesh with bodely sustenaunce, yet hathe he apointed vs in these present necessities, to stand in his stede one vnto an other. Wherin is not only set forth our digni­tye, but also that vnspeakable accorde and vnity among vs the many members in thys mysticall body. And thoughe that eyther for lacke of hability, or els throughe distaunce of place, power and oportunitie of helpyng one another doe fayle: yet wonderfull is y ^e workyng of gods childrē through the spirite of prayer, as wherby they fetch all heauenly influence from Christe their celestiall heade by hys spirite, Iohn. 15 to be measured seuerally as may serue to the mayntenance of the whole body. Thus doth our faithful prayer which we make one for an other, distribute and scatter gods bountifull bles­synges both ghostly and bodelye when ordinarye habilitye [Page 191] lacketh, and when the arme may not reach such gods riches. According hereunto I wel perceaue and vnderstande your readynesse to do good vnto all, and especially I haue expe­rience of your readye good will towards me in your hartie desire to stretch out your helpyng hand to releue my lacke, and of your helpe to be extended to me in the other spiritu­all sorte by your good prayer, I doubt not: as I also therein assure you of my helpe, being al that I maye do, and yet the same not so much as I would do. My nede concerning bo­dely necessaryes, is as yet furnyshed by Gods prouision, so that I am not driuen to any extremity wherfore to be bur­denous to you, as your gentle beneuolence prouoketh me, the Lorde reward you therfore. If god make me worthy to be his witnes at this present in geuing this corruptible bo­dy to burne for the testimonye of his truth, it is enough for me to say vnto you that I haue a pore wife and childe whō I loue in the Lord, and whom I know for my sake you wil tender when I am departed hence. To be short, I say vnto you as I say vnto my selfe, reioyce in the Lorde, caste your care on him, for he careth for vs &c. and accordynge to the tyme present, let vs with our Christ and all hys deare Dis­ciples wepe, let vs with hym (I say) weepe a while that we may laugh with him euerlastingly. Apoc. 7. Let vs consider of what sort of people they were whom Saincte Iohn by Reuela­tion dyd beholde in the heauenly blysse and euerlastyng ioy. These are they (sayde the Aungell vnto him) whiche came out of great tribulation and made their garmentes whyte in the blood of y ^e lambe, and therfore are they in the presence of the seate of God and serue hym daye and nyghte in hys temple, and he that sitteth in the seate will dwell among them, they shal hunger no more, neyther thurst, neyther shal the Sunne lyght on them, neyther any heate, for y ^e Lambe which is in the middest of the seate shall fede them and shall lead them vnto fountaynes of liuyng water, and God shal wype awaye all teares from theyr eyes. Though we sowe in sorrowe, we shall reape in great ioy, and for thys hopes sake we seeke the thynges aboue and forsake the thynges present. I besech you geue most hartie salutations vnto my good Ladye Fitzwilliams, vnto whom I wyshe as to you [Page 192] and to my self in all good thinges. The grace of God be al­waies with you & that good familie, Amen.

An other letter to Maistres Lucie Harrington.

GRace & mercy &c. It happeneth oftentimes y ^e abundaunce of matter bringing with it muche vehe­mencie of frendly affection, maketh men dumme: & euen then chiefly whē there is most eger pupose of speakyng, silence doth suppresse, and causeth the partye so affected, vnperfectly to expresse that he goeth about to vtter. Such impediment by muche matter myngled with feruen­cie of affection, feele I sometymes in my selfe lettyng the vtteraunce eyther by toung or writing of the aboundaunce of the hart. The loue of oure moste gracious God and hea­uenly Father bestowed vppon vs in the merites of hys Christ oure Sauiour, who maye by concepte of mynd com­prehend, passing in deede all vnderstandyng? muche lesse may the same by any meanes be expressedly vttered. And as such heauenly blessynges whiche by fayth we fetch from aboue, be inexplicable: so is it hard to vtter, when the faith­full are set on fyre by loue, theyr readynesse to reache forth and to geue by charitie, as by fayth they haue receaued. But (alas) we carye thys treasure in earthen vesselles: many tymes fayth is feeble and then loue loseth her feruour. Pray we therefore, Lorde encrease oure fayth, and loue forthwith will be on fyre. And immortall thankes be geuen vnto our God, who in our Christ hath bestowed vppon vs the fyrste fruites of hys spirite, who cryeth in oure hartes Abba Fa­ther. Rom. 8. And (as S. Paule sayth) seing we haue the same spirit of fayth, accordyng as it is written I beleued and therefore haue I spoken: we also beleue and therefore we speake: yea God knoweth this spirite putteth in vs a mynd to speake, 1. Cor. 4 but in attempting thereof, we are driuen with Moyses to saye, O Lorde, I am slowe mouthed and of vncircumcised lippes, and with Ieromye, O Lorde I can not speake. Al­beit that thys infancye restrayneth the openyng of suche a­boundaunce of hart in my tender Christian dutie to bee de­clared towardes you, yet I beseche you let this be setled in [Page 193] your vnderstandyng, that as S. Paule expresseth vnto his Corinthians that they were in hys hart eyther to liue or to dye, with many other such sayinges vttered vnto them and the Galathians, expressing hys vehement affection towards them: so in some parte I woulde be lyke affected towardes all Gods children, and especially towardes you whom I know in Christ, and to whom I will not say, how much I am indebted. I thanke you for your great frendship & ten­der good will towardes my wife: yea that good gracious God recompence you, which maye worthely with the more countreuaile the same & fulfill that which lacketh of thank­full dutye in vs. And bycause of that whiche heretofore I haue conceaued of you and of your loue more then naturall towardes me and myne: I make my selfe thus bolde to lay this burden vpon you, euen the care and charge of my sayde poore wife, I meane, to be vnto her a mother and a mystres to rule and directe her by your discrete Counsell. I knowe she conceaueth of you the same that I doe, and is thankeful vnto God with me for suche a frend, and therfore I besech you euen for Christes sake, put neuer from you thys frend­ly charge ouer her whether I liue longer or shortly depart. But to charge you otherwyse, thankes be to God, neyther I neyther shee haue any suche extreme neede: if we had, I would be as bolde with you as mine own mother. I besech you geue my harty salutations vnto Maister Fitzwilliams and my good Ladie, with thankes also for my poore wife and childe, the Lord recompence them.

To hys godly and faythfull wyfe and to hys deare frendes Maister Robert Harrington and Maister Hurland.

GRace and comforte &c. Deare wife reioyce in our graci­ous God and his oure Christe, and geue thankes moste humblye and hartely to him for thys dayes woorke, that in any part I most vnworthy wretch should be made worthy to beare witnesse vnto his euerlasting veritie, which Anti­christ [Page 194] with his, by mayne force (I perceaue) & by most impu­dent pryde and boasting, will goe aboute to suppresse. Re­member God alway my, deare wyfe, and so shal Gods bles­syng light vpon you and our Samuell. O remember alway my words for Christes sake: be mery & grudge not agaynst God & pray, pray. We be al mery here thankes be vnto god who in hys Christ hath geuen vs great cause to be mery, by whō he hath prepared for vs such a kyngdome, & doth & wil geue vnto vs some litle taste therof euen in thys lyfe, & to al such as are desyrous to take it. Blessed (sayth our Christ) be they which hūger & thirst after righteousnesse, for such shal be satisfyed. Let vs go, yea let vs runne to seeke such treasure, and that with whole purpose of harte to cleaue vnto the Lord, to fynde such ryches in hys heauenly worde through hys spirite obtayned by prayer. My deare frendes and bre­thren Maister Harrington and Maister Hurlande, Praye, pray. Math. 26. Spiritus quidem promptus est caro autem infirma. When I loke vpon my self, quid ego stupidus & attonitus habeo quod dicam, Luke. 5. Psa. 119. nisi illud Petri, exi a me domine quia homo peccator sum. But then fele I that swete comfort, lucerna pedibus meis ver­bum domini & lumen semitis meis, & hec mea est consolatio in humilitate mea. Iohn. 6. Then waxe I bolde with the same Peter to say, domine ad quem ibimus, verba vitae eternae habes. Thys comfort haue I when the geuer therof doth geue it. But I loke for battailes which the rote of vnfaithfulnes, the which I feele in me, will moste egerlye geue vnto my conscience when we come once to the combate. We be (I weene) with­in the sounde of the trompe of oure enemyes, playe ye that be abroade the part of Moyses orantes in omni loco, sustollentes puras manus, & Gods people shal preuayle, yea oure bloode shal be their perdition who doth most triumphantly spil it, and we thē being in the handes of our god, Sapien. 5. shal shine in his kingdome & shal stand in greate stedfastnes agaynste them which haue dealt extremely with vs. And whē these our enemyes shal thus see vs, they shal be vexed w ^t horrible feare, & shal wonder at the hastines of y ^e sodayne health, and shal say with thēselues hauing inwarde sorrow & mourning for very anguish of mind: these are they whō we sometime had in derisiō & iested vpon: we fooles thought their liues to be very [Page 195] madnesse and theyr end to be without honour; but loe how they are accompted among the children of God. The bles­syng of God be w ^t you al. Salute I pray you my sister B. S. with other our frendes in the same house, gods grace keepe thē with al the reast of our godly acquaintance, louers of the truth & furtherers of the true confession of the same: whō al I bid most hartely to be mery in the lord reioycing in hope, preparing them selues to be pacient in tribulation with cō ­tinuaunce in prayer. Let some bodye bye for me a pensill of lead to write with al, for I shal hardly haue pen and Inke here sith al libertye of writyng is taken away from vs.

An other letter to hys wyfe and to Maister Harrington and Maister Hurland.

GRace and comfort, &c. Wyfe you shal do best not to come oftē vnto the grate where the porter may see you. Put not your self in daunger where it nedes not: you shal I thinke, shortly come farre enough into daunger by keping fayth and a good conscience, which (deare wife) I trust you do not slacke to make rekoning & accompt vpon by exercising your inward man in meditati­on of Gods most holy woorde, being the sustenaunce of the soule, and also by geuing your selfe to humble prayer: for these two things be the very meanes how to bee made mē ­bers of our Christ mete to inherite his kyngdome. Do thys (deare wife) in earnest, & not leauing of, and so we two shal with our Christ and all his chosen children, enioy the mery world in y ^e euerlasting immortalitie, where as here wil no­thing els be found but extreme misery, euē of thē which most greedely seke thys worldly wealth: and so, if we two conti­nue Gods children graffed in our Christ, the same Gods blessing which we receaue, shal also settle vpon our Samu­ell. Though we do shortly depart hence and leaue the poore Infant (to our seeming) at al aduentures, yet shal he haue our gracious God to be hys God, for so hath he sayd and he can not lye: I will be thy God sayeth he and the God of thy sede. Yea if you leaue him in the wild wildernes destitute of [Page 196] all helpe, being called of God to do hys wyll eyther to dye for the confession of Christ, eyther any worke of obedyence: that God whiche heard the crye of the litle poore infante of Agar Saraes handmaiden and dyd succour it, wil doe the like to the chylde of you or any other fearyng hym and put­ting your truste in hym. And if we lacke fayth, as we doe indeede many tymes, let vs call for it and we shall haue the encrease both of it and also of any other good grace nede­full for vs, and bee merye in GOD, in whom also I am very merye and ioyfull. O Lorde what greate cause of reioysyng haue we, to thynke vppon that Kingdome which he voucheth safe for hys Christes sake, frelye to geue vs, for­sakyng oure selues and following hym? Deare wyfe thys is truely to followe hym, euen to take vp our crosse and follow hym, and then as we suffer with hym, so shall we reygne with hym euerlastingly, Amen. Shortly, shortly. Amen.

My deare frendes Maister Harrington, and Maister Hurland, Praye praye, and bee merye in God, and I be­seche you as you maye, let the good brethren abroade be put in mynde of oure deare tryed brethren and sisters who haue (the Lorde be praysed) made knowen theyr constancye in confessyng the truth to the glorye of GOD and comforte (I doubt not) of hys Churche abroade. Thus haue they sowen spirituall thynges confessing Christ. I trust they wil not be forgetfull that they may reape of them whiche are of habilitie and at libertye theyr carnall thynges. Hereof I speake now, bycause of my tender desyre towardes these deare brethren here now in bondes and in other places, and also for that I doubte whether I maye haue wherewith to write hereafter. The keper sayeth he muste needes see that we write not at al. The deuil roreth but be of good cheare, he will shortly be troden vnder foote and the rather by the bloude of Martyrs. Salute in my most hartye manner good Maisters Harrington and my good Ladye. F. I am theyrs as longe as I lyue and praye for them: desyre them to do likewyse for me and for al vs shepe appointed to the slaughter.

An aunsweare to a frende of hys who sent to knowe what Doctor VVeston dyd at the Marshalse.

MAister Weston came to conferre with M. Grymbold & what he hath with hym con­cluded I know not: pray that it maye bee to Gods glory. Amen. Maister Weston of his gentlenes visited me & offred me frendship in hys worldlye wilye sort &c. I had not so much maner to take it at his hāds, saying that I was well enough and ready chearefully to a­bide the extremitie to kepe therby a good consciēce. You be a slepe in synne sayd he. I would awake (qoth I) & do not forget vigilate & orate, &. what church was there (qoth he) .xxx yeres past? What church was there in Helias time quoth I &c. Ioane of Rente (quoth he) was of your Churche. No (qoth I) we did condēne her as an heritike. Who was of your church (quoth he) xxx. yeares paste? Such (quoth I) as that Romyshe Antichrist andhis rable had reputed and cō ­demned as heretikes. Wicliffe, Thorpe, old castle (quoth he) &c. Yea (quoth I) w ^t many mo as storyes do tel. The byshop of Rome hath (quoth he) long time played aparte in your rayling sermons, but now be ye sure he must playe an other manner of part. More pitie (quoth I) and yet some comfort it is to see how that the beste learned, wisest, and holyest of you al, haue heretofore had hym to playe a parte likewyse in your sermons and writynges, thoughe nowe to please the world, ye turne with the wethercocke. Did you euer (quoth he) heare me preach agaynst y ^e byshop of Rome? No (quoth I) for I neuer heard you preach, but I trow you haue bene no wiser then other &c. Pray, pray. God keepe that familye and blesse it.

To his wife and other of his deare frendes and louers in the Lorde.

GRace and comforte in Christe Iesu our onely comforte in al extreme assaultes be with you, Amen.

Fayne woulde this flesh make straūge of that which y ^e spirite doth embrace, Oh Lorde howe lothe is thys loytryng [Page 189] sluggard to passe forth in Gods pathe? It fantasieth forsoth much feare of fraybugges, & were it not for y ^e force of fayth pulling it forwarde by the bridell of Gods moste sweete promises, and of hope pricking on behinde, greate aduen­ture there were of faynting by the waye. But blessed and euerlastingly blessed be that heauenly father of oures, who in his Christ our sufficient Sauiour, hath vouched safe so to shine in our hartes, that he geueth vs the light of the know­ledge of the glory of god in the face of Iesus Christ, and ha­uing thys treasure in our earthen vessels that the excellen­cy of the power myght be Gods, 2. Cor. 4 and not ours: we are, ac­cording to his good will, troubled on euery side, yet are we not withoute shifte, we are in pouertye, but yet not withoute that is sufficiente, we suffer persecution, but are not forsaken therein, we are caste downe, neuerthelesse we peryshe not, we beare in our bodye the dying of the Lorde Iesus, that the life of Iesus might appeare also in oure bodyes. Wherefore by the grace of our Christ we shall not be weryed nor be dismayed by this our probation through the fyre of affliction, as though some straūge thing had hap­pened vnto vs: but by his power we shal reioyce, in as much as we are pertakers of Christes passions, that whē he doth appeare, we may be mery & glad, knowing that our tribu­lation which is momentane & light, prepareth an exceding and eternall weyght of glorye vnto vs, not looking on the things which are sene, but on the things which are not sene. They that sowe in teares shal reape in ioy: Psa. 126. he that goeth on hys way now weping & scattereth hys good sede, shal dout­lesse come agayn with ioy and bring his sheaues with him. Then then shal the Lord wipe away al teares frō our eyes. Then then shal be brought to passe the saying that is writ­ten, 1 Cor. 15 Death is swalowed vp in victorye, Death where is thy sting? hel where is thy victorye? Yea thankes be to god who hath geuen vs the victory through our Lord Iesus Christ, Amen. Now then in the meane season it remayneth for vs to follow s. Peters biddyng. 1. Peter. 4. Let them sayth he, that are troubled accordyng to the wil of god, committe their soules to him with wel doing as vnto a faythful creatour and ma­ker. He is our maker, we be his handyworke & creatures, whō now whē he hath made, he doth not so leaue & forsake [Page 199] as y ^e carpenter doth the shyp, leauyng it at al aduentures to bee tossed in the tempest, but he comforteth vs his creatures, Actes. 17 and in him we liue, moue, and haue our being. Yea not on­ly that, but now that he hath in hys deare Christe repayred vs beyng before vtterly decayed, and redemed vs, purgyng vs vnto hymselfe as a peculier people by the bloude of hys sonne, he hath put on a most tender good wyll and fatherly affectiō toward vs, neuer to forget vs vnto whō by such sure promises he hath plyghted such faythe, that though it were possible that the mother could forgette her infante and not be tender harted to y ^e chyld of her wombe, Esay. 49. yet may it not be y ^t his faithful beleuers should w ^t him fal into forgetfulnes. He byddeth vs to cast our care on hym, & telleth vs that he as­suredly careth for vs. 1. Pet. 5. And what though for a season he suf­fereth vs to be tormoyled in y ^e troublous tempestes of tēp­tation, and seemeth in muche anger to haue geuen vs ouer and forgotten vs? Let not vs for all that leaue of to put our trust in hym, but let vs with godly Iob conclude in our sel­ues and saye: yea though he kyl me, Iob. 13 yet wyll I put my trust in hym. Let vs w ^t the blessed Abraham in hope euen contra­ry to hope, by beliefe, leaue vnto that our louing Lord, who though for our probatiō he suffreth vs to be afflicted & pro­ued for a seasō, yet wil he not be always chiding, neither ke­peth he his anger for euer: for he knoweth whereof we are made, he remēbreth that we are but dust. Psa. 103. Wherfore loke how high y ^e heauen is in cōparison of y ^e earth, so great is his mer­cy towardes thē which feare hym. Loke how wide y ^e East is from the West, so farre hath he set our synnes from vs. Yea, lyke as a father pitieth hys owne childrē, euen so is the lord mercyful vnto thē that feare hym. Oh what greate cause of reioycing haue wetherfore in our most gracious god? We cā not but burst out into the praysing of such a boūtifull bene­factor, and say with the Psalmist: Prayse the lorde O my soule, and al that is within me prayse his holy name. Praise the Lord O my soule, and forget not all his benefites.

My deare wyfe, ryches I haue none to leaue behinde me wherwyth to endow you after the worldly maner, but that treasure of tastyng how swete Christ is vnto hungrye con­sciences (whereof, I thanke my Christ I doe feele part, and would feele more) I bequeath vnto you, and to the reste of [Page 200] my frends, to al you I say y ^t loue me in y ^e Lorde, to retayn y ^e same insense of hart alwayes. Pray, praye. I am merye, & I I trust shall be mery in the fpyght of al the Deuils in hel. I vtterly refuse my self and I resigne my self wholy vnto my christ, in whom I know I shalbe strong as he seeth nedeful. Praye, pray, pray.

¶To hys VVyfe.

GRace mercy and peace in Iesus Christ our lord.

Entierly beloued wife, euen as vnto myne owne soule and body, so do I daily in my harty prayer wyshe vnto you, for I doe dailye twyse at the least in thys sorte remember you. And I do not doubt (deare wyfe) but that bothe I and you, as we be writen in y ^e boke of lyfe, so we shal together enioy y ^e same euerlastingly through the grace & mercy of god our deare father in his sonne our Christ. And for thys present life, let vs wholy apoynte our selues to the wil of our good god to glorify him either by life or by death, and euen that same mercyfull Lord make vs worthye to honour hym eyther way, as pleaseth him, Amen. I am mery I thanke my god and my Christ, in whome and through whome I shall (I knowe) be hable to fyght a good fighte and fynyshe a good course & then receyue the crowne which is layde vp in store for me and all the true souldiours of Christ. 1. Timo. 4. Wherfore wyfe let vs in the name of our God, fyght lustely to ouercome the flesh, the deuyll and the world. What our harnesse and weapons be in thys kynd of fyght, looke the vi. vnto the Ephesians, and pray, praye, praye. I would that you make no sute for me in any wyse. Thanke, you knowe whom, for her moste swete and comfortable puttyng me in remembraunce of my iourney whether I am passyng. God send vs al good spede and a ioyfull meetyng. I haue to fewe suche frendes to fur­ther me in that iorney, which is in dede the greatest frende­ship. The blessyng of god be wyth you all. Amen.

¶To hys VVyfe.

GRace mercye and peace. &c. Deare wyfe euen that our mercifull God and moste louyng fa­ther, whom we call vpon daily and of whose mercies we daily taste, [...]nd who wyl be a most tender father vnto all thē which hartely turne vnto hym, beleue in hym and cast theyr care v­pon hym, that our good god (I say) euen for hys sonne our swete Christs sake be your helper and keper, Amen, Amen. And nowe you see hys goodnes towardes you by manye wayes, prouokyng you to embrace him as your only god & only comfort. He is more redy mercifully to receiue you thē you can be readye to runne vnto hym for helpe. He saith by hys prophet, I wyll fauour them euen as a father doth fa­uour hys chyld that offendeth. Esay. 49. And in an other place is it possible that a mother can forget her childe which she hathe borne? If she be forgetfull, yet wyl not I forget thee. Thus sayth he vnto al such as vnfaynedly seke hym. You be in the Lordes bondes and in his blessed tuition, I do not doubte. Commend your selfe and that which he hath geuen you vnto his mercyfull and blessed wyll, and so do I and shall doe by hys goodnes. Exercise your selfe in the comfortable re­membraunce of gods manyfold & mercifull promises. Put hym in remembraunce of the same by often prayer, and put your whole trust in him who for hys names sake, hys pro­myse sake, and for hys Christes sake, wyl do that is best for you. Commend me to all the godly there. Send me word in any wyfe if you lacke. Take hede that you be no more char­geable vnto them at whose house you be, then you shal ful­ly content them, in any wise. God kepe you.

A letter wrytten to Steuen Gardiner Byshop of VVynchester and then Lord Chauncellour, as an aunswer to some thyngs wherwith he had before charged hym.

TOuching the cause of myne imprisonment, I doubt whether I haue broken any law either proclamatiō. In my doctrine I did not, forasmuch as at y ^e time it was permitted by the proclamatiō to vse accordyng vnto our cōsciēces such seruice as was thē established. My doctrine was thē agreable [Page 202] vnto my consciēce and the seruice then vsed. He meaneth the publike preaching of gods word in hys owne paryshe. This procla­matiō was to inhibite the preaching of gods holy word. The acte which I dyd was such as beyng indifferently weighed, sounded to no breaking of the proclamation, or at leaste to no wyl­ful breakyng of it, for as muche as I caused no bell to bee ronge, neyther occupied I any place in the pulpit after the order of Sermons or lectures. But be it that I dyd breake the proclamation: thys long tyme of continuance in prysō may be thought to be more then sufficient punishmente for such a faulte. Touchyng the chargyng of me with my religion, I say wyth S. Paule: Confiteor hoc, quod iuxta viani quā vocāt haeresim, Actes. 24 sic colo patriū deū, credens omnibus quae in lege et prophetis scripta sunt, spem habēs in deū, &c. Quin in hoc et ipse studeo sine offendiculo conscientiam habere erga deum et erga homines semper. That is to saye: this I confesse, that after the waye whiche they call heresy, so worshyp I the God of my forefathers, be­leuyng all thynges whyche are written in the law and prophets, and haue hope towardes God. &c. And herein I endeuoure my selfe to haue alwaye a cleare conscience towardes God and towardes men: So that GOD I call to witnes I haue a conscience. And this my conscience is not grounded vppon vayne fantasye, but vppon the infallible veritye of Gods woorde, with the witnessyng of hys chosen churche agreable vnto the same. It is an easye thynge for them whiche take Christe for their true pastour, to discerne the voyce of their true shepeheard, from the voyce of wolues, hirelynges and straungers, for­asmuch as Christ saith: Iohn. 10 Oues meae vocem meam audiunt. That is, my shepe heare my voyce. Yea and therby they shall haue the gifte to know the ryght voyce of the true shepehard, and so to follow hym and to auoide the contrary, as he also sayth: Oues pastorem sequuntur quia nouerunt vocem eius: altenum vero non sequuntur, sed aufugiunt ab eo, quia non noueruut vocem alienorum. That is, the shepe follow the shepeheard, for they know hys voyce: a straunger wyl they not follow but fly from him, for they know not the voyce of a straūger. Such inward inspiratiō doth the holy ghost put into the children of God, beyng in deede taught of god, but otherwyse vnhable to vnderstād the true way of theyr saluation. And albeit that the wolfe, as Christe sayth, commeth in shepes clothyng, yet he sayth, ex fructibus eorum cognoscetis eos. That is, by their fruites ye shall know them. For there be certaine fruites wherby the wolfe is bewraied, [Page 203] notwithstandyng that otherwise in sundry sortes of deuout holines in outward shew, he semeth neuer so simple a shepe. That the Romish religion is rauenyng and woluishe, it is apparant in three pryncipal pointes. Fyrst it robbeth god of his due and only honour. Secondly it taketh away the true comfort of consciēce in obscuring or rather burieng of Christ & his office of saluation. Thirdly it spoyleth god of hys true worship & seruice in spirit & truth apointed in his prescript cōmaundemēts, & dryueth men vnto y ^e incōuenience against the which Christ with the prophet Esay doth speake sharp­lye: Populus hic labijs me honorat, cor autem eorum longe a me est, sed frustra me colunt docentes doctrinas & praecepta hominū. Esay. 26. Math. 25. That is, thys people honoureth me wyth theyr lyppes but theyr hart is farre from me: they worshyp me in vayne teachyng the doctryne and preceptes of men. And in an other place: Reijcitis mandatum Dei vt traditionem vestram statuatis. That is, ye cast away the cō ­maundementes of god, to maynteyne your owne traditions Wher­fore I in conscience wayeng the Romyshe religion, and by indifferent discussyng therof, fyndyng the foundatiō vnsted­fast, and the buildyng therupon but vaine: and on the other syde hauyng my conscience framed after the right and vncorrupt religion, ratified and fully established by the worde of god and the consent of his true church: neither may nor doe intend by gods gratious assistance, to be pulled one iote frō the same, no though an aungell from heauen should preach any other doctrine. Explicita fide [...] is called of the scholemen that faith wherof a reason may be geuē, and implicita fides is called that symple fayth whiche leaneth onely to the church althoughe there can no reason be ge­uen therof. And although either for lacke of so lear­ned knowledge and profound iudgement, or of so expedite vtterance of that I do know and iudge as shalbe required, I shal not be able sufficiently to answer for the conuincing, of the again sayer: and albeit I cannot explicita fide (as they call it) conceiue all that is to be conceyued, discusse all that is to be discussed, effectually expresse al that is to be expressed: Neuerthelesse, I do bynd my self, as by humble simplicitie, so by my fidem implicitam (as it is called) to wrappe my be­lief in the credite therof, that no aucthority of that Romysh religion repugnaunte therevnto, shall by anye meanes re­moue me from the same,

¶To hys wyfe and other of hys frendes after hys condemnation to rhe fyre and a litle before hys death.

GRace in Christ, with the consolation of the holy ghost, to the kepyng of faith and a good consci­ence, confyrme and keepe you for euer vessels to gods glory. Amen.

Oh what worthye thankes can be geuen to our gratious god for hys vnmeasurable mercies plentiful­ly powred vpon vs? And I most vnworthy wretche cannot but at this present from the bottome of my hart powre out the bewaylyng of my great ingratitude and vnkindnes to­wards so gratious a god and louing a lord. I besech you al, as for my other many sinnes, so especiallye for this sinne of mine vnthankfulnes against god, craue for me in your com­mendyng me vnto gods mercye in Christe by your hartye prayers, pardon and forgeuenes. To stand to number these mercies in perticulars, were to number the droppes of the sea, y ^e sand on the shore, & the starres in the skie. Oh my dere wyfe and ye the rest of my frendes that loue me in the lord, reioyce, reioyce with me, reioyce (I say) with thākesgeuing for thys my present promotion to be made worthy to mag­nify my god, not only in my lyfe by my slow mouth & vncircumcised lippes to heare testimony vnto hys truth, but also by my bloode to seale the same to the glorye of GOD and confyrming of his church. And as yet, I testify vnto you the comfort in my swete christ doth driue from my phantasy the feare of death. But if my deare husbād do for my trial leaue me alone to my selfe, I know in what case I shall then be: but if for proofe he do so, I am sure he wyll not be farre frō me. Though he stand behynd the wal and hyde himselfe (as Salomon saieth in his mystical ballade) yet wil he peepe in by a crest to see how I do. Cant. 2. He is so tender harted a Ioseph that though he speake roughlye to his brethren and handle them hardly, yea and put his best beloued brother Bēiamin in prison, yet can he not conteyne himselfe from weepynge with vs and vpon vs, with clipping vs about the neck and [Page 205] kyssing vs: such a brother is our Christ vnto vs all. Wher­fore hasten to goe vnto hym as Iacob did and hys sonnes and family, leauyng theyr own countrey and acquaintance. Yea this Ioseph of oures hath obtained for vs his brethrē, that Pharao the infidele shall minister vnto vs charetres wherin to be caried to come vnto hym: as we haue experi­ence how our verye aduersaries helpe vs vnto our euerla­styng blisse by their speedy dispatche, yea howe all thynges haue bene holpynges vnto vs blessed be our God. And be not afraid of fray bugges by the way: feare rather the euer­lastyng fyre, feare the serpent that hath a stynge, and that is thys bodely death to them which are not graffed in Christe, beyng without fayth and a good conscience, and so not ac­quainted wyth Christ the kyller of death. But (O my deare frendes and brethern) we we, whome God hath delyuered from the power of darkenes and hathe translated in to the kyngdome of hys deare sonne by puttyng of the olde man and by faithe puttyng on the newe, euen our Lorde Iesus Christ, his wisdome, holines, rightuousnes and redemptiō: we I say haue to triumph against that terrible & spiteful serpent the deuil, sinne, death, hell, & dānation, for Christe our brasen serpent hath pulled awaye the stinge thereof, 1 Cor. 15 so that now we may boldly in beholdyng the serpente this bodely death spoiled of her stinge, triumphe and with our Christe & all his elett say, O death where is thy sting? O hel where where is thy victory? Thākes be vnto god who hath geuen vs the victory through our Lord Iesus Christ.

Wherfore be mery my deare frendes and bretherne, al­waies remember the Lord my fellow heyres of the euerla­sting kyngdome: reioyce in hope, be patient in tribulation, continue in prayer, and for vs pray now already apointed to y ^e slaughter, y ^t we may be vnto our heauenly father a fat of [...]ring & an accepted sacrifice. I may hardly wryte vnto you, To this his flocke he Wrote also a fruitfull lette [...] exhorting and chargyng thē to beware of the Romish religiō, which is not yet come to light wherfore let these few words be a witnes of cōmendations to you & all thē which loue vs in the faith, and namely vnto my flock, emōgs whō I am now residēt by gods prouidēce, but as a prisoner. And although I am not emōges thē as I haue ben to preache to thē out of a pulpit, yet doth god now preach vnto thē by me & by this mine imprisōmēt & captiuity which now I suffer emōges thē for christes gospels sake [Page 206] byddyng them to beware of the Romish Antichristian reli­gion and kyngdome, requiring and charging them to abide in the truth of Christ, which is shortlye to be sealed with the blood of their pastour, who though he be vnworthy of suche a ministery, yet Christ theyr high pastour is to be regarded, whose truth hath bene taught them by me, is witnessed by my chaines, and by hys power shalbe by my death also. Be not carefull good wyfe, cast your care on the Lord and commend me vnto hym in repentaunt prayer, as I do you and oure Samuell, whom euen at the stake I wyl offer, as my selfe vnto God. Fare ye well all in Christ, in hope to be ioyned wyth you in ioy euerlastyng. This hope is layed vp in my bosome, Amen, Amen. pray, pray.

To hys VVyfe and other of hys frendes.

GRace and comforte in Christ, Amen. Deare wyfe be mery in the mercies of our Christe, & ye also my deare frendes. Pray, pray for vs euery body. We be shortly to bee dispatched hence vnto oure good Christ, Amen, Amen. Wyfe I would you sent me my shirte which you know wherunto it is consecrated. Let it be sow­ed downe on both the sydes and not open. Oh my heauenly father looke vpon me in the face of thy Christ, or els I shal not be hable to abide thy countenance, such is my fylthines. He wyll doe so, and therefore I wyll not be afrayde what sinne, death, hel, and damnation can do agaynst me. O wife alwayes remember the Lorde. God blesse you, yea he wyll blesse thee good wyfe and thy poore boy also: onelye cleaue thou vnto hym and he wyll geue thee all thinges. Praye, praye, praye.

¶To mayster Robert Glouer and Iohn Glouer two worthy brethren, as in the fleshe, so in the Lorde, the one afterward a Martyr, the other a faythfull confessour.

[Page 207] MY dearly beloued and mine own hartes in the lord. M. Glouers, with al yours and y ^e rest which with you vnfaynedly feare god & comfort your selues in his swere Christ: I besech you be thankeful vnto that mer­ciful Lorde alwaies for his vnspeakeable goodnes & among other, for me hys most vnworthy minister. I thanke my God Christ, I was neuer better acquainted with him in al my life, and I perceaue he is no lesse louing then his woorde warranteth him to bee. Be thankefull I say, and pray, pray: multum valet deprecatio iusti. I was at this presente muche occupied, elles I would haue enlarged in some matter needefull &c. The deuill roreth bicause he can not haue hys foule will he must bee at lengthe (I weene) eased by the bloode of Gods Saints, and yet that shall bee his bane bee he sure, and that shorte­ly by gods goodnes. Be mery & feare not litle flocke, saieth our swete comforter, Luki. 12. for it pleaseth your father to prouyde a kingdome for you. Etiam Amen. Veni domine Iesu veni cito. The heauenly blessing of god be with you all.

An other letter to. M. Glouers, written the same morning that he was burnte.

GRace and consolation in our swete sauiour Christ.

Oh my deare brethren whom I loue in the Lord, being loued of you also in the Lorde, be merye and reioyce for me nowe ready to goe vp to that myne inheritaunce, which I my self in dede am most vnworthy of, but my deare Christ is worthy, who hath purchased y ^e same for me with so deare a price. Make haste my deare brethren to come vnto me that we may be mery, eo gaudio quod nemo tollet a nobis. Oh wretched sinner that I am, not thankful vnto thys my Father, who hath vouched me worthye to bee a vessell vnto hys honoure. But O Lorde, nowe accepte my [Page 208] thankes, though they proceede out of a not enough circum­cised hart. Salute my good sisters your wiues: and good sisters feare the Lorde. Salute all other that loue vs in the truth. Gods blessing be with you alwaies. Amen. Euē now towardes the offeryng of a burnte sacrifice. Oh my Christe helpe or elles I peryshe.

A letter written to a certayne backeslyder from the truth of Gods woorde, whiche he had both professed and taught: the whiche, bicause it is thought of some, albeit not certaynly knowen, to be written by. M. Saunders, we haue here annexed vnto hys letters.

IN mine own name and in the name of manye other your old familiars and acquaintance, I do write vnto you in heuines of hart, for that we haue heard of your fal. Oh how much bet­ter had it beene for you neuer to haue set your hand to the plough then negligently to looke backe, yea and folishly to follow that plough that tilleth not gods fielde, but turneth vp the rootes of that seede which in times past you your self haue sowē. Alas how folish a buil­der were you that woulde enterpryse to builde vppon the rocke Christ, seing in your selfe not onely the lacke of those thinges which be requyred to the finishyng of that worke, but also the lacke of a will to haue them, as appeareth by that that you goe aboute to ouerthrowe that little whiche you seemed to haue myghtely builded vppon that rocke. Howe folyshe a virgine haue you declared your selfe to bee which haue gone forth to meete the bridegrome and taryed so long for hys comming not hauing oyle in stoore, Math. 25. but are nowe driuen when you heare the voyce of the forerunner, to seke at them that sell? You bancketed with the children of the bridegrome so long as he was with vs, but now he is gone, you leaue vs alone to faste. You were contented to be [Page 209] fedde at Christes hand with fyue thousand, but whē he wil­leth you not to seeke the meate that perysheth, you depart. The children of Israell were muche to be blamed, for that they desired to be in Egipt agayne, and yet was their lacke and laboure then more in deserte then yours in London. Alas wretched man what hath caused thee thus to caste awaye thy selfe once knowing the truth, and to take in hande to be a minister in Antichristes Church? Arte thou so sone wery of the heauenly Manna and so readye to returne to thy olde vomite agayne? we thought thou haddest beene so cleane escaped through the woorde of grace, that thou haddest bene a worthy man, to be a comforte to them that stand, a succour to the weake, and an helpe to them that fall: and art thou now roled in thy filthye pudle agayn, and art become an helper to put other into the same? Oh more then damnable doings, the forgeuenes wherof farre passeth the hope of man. And were it not that things impossible to man are possible with God, we shoulde vtterly despayre of thy returne. But knowing that with God there is no im­possibilitie, we wil not only aduertyse thee to remember frō whence thou arte fallen, that thou mayest seeke to ryse a­gayne, but we will also praye that he to whom thy returne is possible, will vouchsafe of hys infinite mercyes to worke it in thee. Thou haste with Iudas solde thy moste louyng and gentle Maister: repente thee Peter and no doubte thou shalt fynde mercye. To fall is a thing annexed to the cor­rupte nature of man, but to lye still in the filthye puddle of perdition, is to despise God the authour and fyrst maker of nature. To fall into the darkenes of errour is a poynte of mans ignoraunce: but to walke on stil in darkenes, is to loue darkenes more then lyghte. To wyncke at the bryght­nesse of the Sunne, is a weakenes of the eyes, but to flye the light is to be of the nyght. To leaue the rough way that lea­deth vnto lyfe, and walke in the pleasaunt waye that leadeth vnto perdition, is to loue thys lyfe: but not to leaue y ^e waye when we are warned, is to despise the lyfe to come. Breefe­ly to leaue the good thyngs vndone that god commaūdeth, and to doe that euell whiche he forbyddeth, is to deserue e­uerlastyng damnation at hys hande that rewardeth euerye [Page 210] man according to hys workes: but not to repente of that euell when God calleth by hys meanes, is to kindle y ^e wrath of God against the impenitent and obstinate sinner. Leaste you therfore shoulde be found a despiser of God the author of nature, a louer of darkenes more then lighte, not of the daye but altogether of the night, a louer of this life and an hater of y ^e life to come, & finally such a one as would kindle the wrath of God againste you: repent and come agayne to Christ. Remember what ioye there is in heauen among the Angels at the conuersion of a sinner. Forget not thy merci­full spouse which would not caste of the adulterous Israel when she had committed whoredome with stockes & stones notwithstanding that he had purged her frō her filth & ma­ried her to him self. Be mindfull of that louing Lord, which hath sayd, I wil not the death of a sinner, but rather that he conuert and liue, Ezechi. 18. and in what day so euer the sinner doth re­pent hym of his sinne from the bottome of his hart, I will remember his iniquitie no more. No werynesse should dys­courage vs to beare the Lords armour or to fight vnder hys ban­ner, nor lacke cause vs to shrinke from hym. What shoulde seperate vs from the loue of this Lord? What should make vs to flye frō this our captaine? Should the werynesse of an arme? should the lacke of such things as the phantasie would haue? Bet­ter it were for vs to enter into life with werye armes and thynne chekes, then with louely countenaunces and lustye limmes to be cast into hell fyre. Make not prouision for the flesh with the losse of your soule. Beleue him that hath pro­mised all thinges necessary to them that seke the kingdome of God and the righteousnes thereof. He hath not at any time deceaued you: why then shoulde you seke such shame­full shiftes to make prouision for the fleshe? Haue not you your selfe had experience of the care that he taketh for them that put theyr truste in hym? And nowe whye are you fal­len from hym for the bellyes sake? Thys haue I writ­ten to call you backe agayne, if you bee not cleane gone oute of the waye, but and if you bee so geuen ouer to er­rour that you thynke lyghte to be darkenes and darkenes to bee lyghte, good to bee euill and euill to bee good, Christ to be Beliall and Beliall to bee Christ, the temple of God to be the Sinagoge of Sathan, and the Sinagoge of Sathā to be the temple of God: then haue I nothing to saye vnto [Page 211] you, but the Lorde confounde both you and all suche. But with Gods grace we truste to heare better of you.

The .20. of Septemb. 1555.

A letter sente to Maister Farrer B. of S. Dauids. Doctor Taylour. M. Bradford, and. M. Philpot: which, albeit it was written before his condem­nation, we thought good here to place as it came vnto our handes.

GRace mercye and peace in Iesus Christ oure Lorde &c.

Good Fathers & deare brethren, be thanke­full vnto our most gracious God, which hath preserued vs, and shal (I doubt not) frō blas­phemyng his blessed name: yea not only that, but also, ex ore infantium & lactentium perficiet laudem &c. They offer vs (on Gods name) our libertye and pardon, so that we will ryse with them vnto that fayth whiche we with them were fallen from. Yea or no, muste be aunswered in haste. They will not admitte any nedefull circumstances, but al (as heretofore) most detestable and abhominable. Rise with them we muste vnto the vnitye. A pardon (say I) of me must not be so dearely purchased. A pardon I desyre, for to liue with an vnclogged conscience. The Donatistes saye they, sought for such singularitie, but they were not mete to liue in a common wealth, no more be you, as you shal short­ly vnderstand. Wherfore away with him, yea the time was named with in this seuen night. There be .12. howers in the day. Iohn. 1 [...] Death shal be welcome (say I) as being loked for long since, and yet do iustice ye were best, for Abels blood cryed you wote what. The spirite of God be vpon you and God saue your honours. Thus departed I frō them. Pray pray. Ah, Ah, Puer sum, nescio loqui. My brother P. shal shew you more herein. By hym send me woord what you haue done. Fare ye well and praye pray. I woulde gladlye mete with my good brother Bradford on the backe side aboute a .xi. of the clocke. Before that time I can not start out, we haue such out walkers, but then wil they be at dynner.

An other letter written also before hys condemna­tion to Maistres Harrington: whiche, as it is here last in order, comming last vnto our hands, so it semeth to be the fyrst he wrote vnto her.

GRace, mercy, and peace in Iesu Christ, Amen.

Such is the knot wherwith true Christiās are compacte and ioyned together as mem­bers in the mysticall bodye of Christ, that no man can expresse the commodityes so well as they whiche thereof haue experience, and yet neyther can they by words be able to vtter that which ther­in the conscience conceaueth, passing (in deede) al vnderstā ­ding. And hereof cā I vnworthy wretch somewhat speake of experience, for that by exercyse of the inwarde man and practise of conscience, I haue some acquaintaunce with my good God and hys swete Christ, and namely nowe in thys my present estate it pleaseth that mercifull Lord to geue me some taste of hys mercyes by the assuraunce and the sealing vp of hys gracious promyses in my conscience by hys ho­lye spirite, whereby I doe feele the incomparable be­nefite of his heauenly blessing powred vpon vs his chosen congregatiō. 2. Timot. 1. Iohn. 15 We be called in Christ with an holy vocation: we be graffed in hym as braunches in that so heauenlye a vyne: we be knit vnto him as the sundrye members of that body wherof he onely is the head, in whom all the bodye is coupled together in euery ioynte, Ephes. 4. wherwith one ministreth vnto another according to the operation, as euery part hath his measure, and encreaseth the body vnto the edifying of it selfe in loue, and we be handfasted vnto hym as the spiritu­al spouse of so heauenly an husband, Ephe. 5. euen flesh of hys fleshe, and bone of his bone: so that to the faythfull beleuer what can be lacking vnto perfect felicitie in such a cōmunion and precious pertaking w ^t Christ in all heauenly treasures? For frō him we may fetche aboundaunt fulnes to supply our ex­treme emptines: we be quicke in him as liuely braunches in the vinestocke: We be made a liue vnto god in him, as mē ­bers [Page 213] of the body do liue by the head, and we bee by fayth in him accepted as his deare spouse, and in thys matrimonial bond and couenaunt he hath made with vs a most happye exchaunge. He hath taken vnto him what we brought, and geueth vs al that is his be it neuer so precious: so entierlye he loued vs. Thus be we made ryche in him, as many as thus know hym and thus do beleue hym to be ours. And blessed be that heauenly father who hath hidde these thyngs from the wyse and prudent, Luke. 10. and hath reueled the same vnto his chosē litle ones, Phillip. 3. who with holy Paul do count al things but losse, and do iudge thē but dong for the excellent know­ledge of Christ Iesu the Lord, to wynne him and to be foūd in hym not hauing righteousnes of themselues, but y ^e rygh­teousnes which commeth of God through fayth in Christ, in knowing hym and the vertue of his resurrection and the fellowship of hys passions, to be cōformable vnto his death wherby to attayne the resurrection from death. This, thys, is that treasure hid in the field, wherof is spoken Math. 13. Math. 13. the which a man findeth and hideth and for ioy therof goeth and selleth al that he hath and byeth that field. This is that precious pearle &c.

Now euen as the conceyuing of thys communion & fel­lowship which we haue with Christ, bringeth such peace as passeth all vnderstandyng: so (as I sayde) the Christi­an knittyng of faythful beleuers in thys Christes misticall body, is vnto the vnderstanders a ioyfull ioyning and en­ioying, and a profitable fruition one of an other: as in the bodye one member thereof ministreth vnto an other, there­by takyng comforte one in an other, Ephe. 4. whereof Saincte Paule moste liuelye and comfortablye speaketh in the .4 Chapter to the Ephes. whiche woordes bee aboue mencio­ned. The bonde of this compactyng and knittyng of vs together, is loue. For euen as our head Christe by hys vnmeasurable mercye and vnspeakeable loue towardes vs doth assure hym selfe vnto vs to bee one with vs, we being in hym and he in vs: so thys loue is by hys spi­rite powred into oure hartes, whereby we bee taughte, that the faythfull beleuers as they are in number ma­nye, so are they in Christe manye members makynge be [Page 214] but one body. And hereof ensueth the carefull compassion & chereful reioysing of one for an other, as occasion requireth. Hereof procedeth not onely a thankefulnes vnto God for hys graces receaued, but also a continuall perseueraunce in praying one for an other, therby to purchase the mutual per­taking of hys manifold blessings nedeful for vs. And final­lie hereby is wrought in vs a liuely feling of a spiritual wel­fare, euen as in the body one mēber is the better forthe wel­fare of the other: and thus much hereof. Which as I do not amplifie as an idle speculatiō w ^tout some practyse of y ^e same: so must I confesse that I am farre from that feling which I ought & also would haue therof. Notwithstanding I yelde most humble thankes vnto my God, who hath practised me insome comfortable vnfayned experience of the same, and as I somewhat haue felt, so I somwhat haue spoken. And yet the rather do I reioyce to enlarge herein vnto you (my deare Christian frend good Maistres Harrington) for that I doe well knowe, 2. Cor. 4. that you haue dronke of the holy spirite with other, vnto whō the knowledge hereof semeth not fo­lyshnes (as it doth vnto worlynges) but is in deede, y ^e wis­dome of God, and the hygh power of God to saue all them that beleue it. And for bycause I do esteme you as one of the members belonging vnto that mystical body, I do with no smal comfort many times remēber you, geuing god thanks for you, and dayly do I by name remēber you in my pray­ers, yea and also your familie, that you maye in the feare of god consider your great charge, and that the rather by your abiding in the true reuerend feare of God, they whom you haue charge of, maye bee vertuouslye transformed into the same, Amen, Amen.

I doubte not but y ^t you haue learned the losson of. s. Paul vnto hys Timothy: 1. Timot. 1. haue fayth and a good conscience, the which while some haue put frō them, they haue made ship­wracke of their fayth. I knowe I shall not nede to bid you fly frō Idolatry, yea y ^t most detestable idole of y ^e masse. The Lord minister vnto you right vnderstanding in al thyngs, & pray, pray, & for me also, for I know I both haue & shall fare the better for your prayer. I can tell you by expeerience that our Christ is euen that swete sauiour that we haue ta­ken [Page 251] him to be, and he wil be the helper at an extreme pinch. Oh how swete is he vnto them that wil be the simple shepe of his pasture? They can saye with the faithe of Dauid: Psa. 23. the lord is my shepehard, and I shal lacke nothing. &c. I can be mery in him I thanke him therefore, and I thanke you for your remembraunce of me, whereof I vnderstande by your letters vnto maister Iames Haddon. I would not refuse the blessyng of your beneuolence, in ministryng vnto my necessitie, if my case so requyred: but I thanke god I am not as yet in any neede, therefore be not you therin carefull. And for this time no more but pray pray, and I pray that good god, euen our own god to kepe you alwaies, Amen. In hast the 21. of Nouember .1553. a prisoner in in the Lorde.

¶Certayne godly verses not here to be omitted, which he wrote to hys prison fellowes of the Marshalsee.

¶A letter which he sent to the Christian congrega­tion, exhortyng them to refrayne themselues from the Idolatrous seruice of the papistes, and to serue god wyth a pure and vndefiled conscience after hys worde.

IT is a lamentable thing to behold at this present in England, the faithles departyng both of men and women from the true knowledge and vse of christes syncere religion, whiche so plentifully they haue ben taught & do know, their own consciences bearyng witnes to the verity therof. Hebr. 6. If that earth be cursed of god, which eftsoues receiuing moysture and pleasaunt dewes from heauen, doth not bryng forth fruit accordyngly, how much more greuous iudgement shall such persons receiue, which hauyng recei­ued from the father of heauen the perfitte knowledge of hys worde by the mynistery therof, do not shew forth gods worshippe after the same: If the lord will requyre in the daye of iudgemente a godly vsury of all manner of talentes whiche he lendeth vnto men and women, Math. 25. howe much more wyll he requyre the same of hys pure religion reueled vnto vs [Page 217] (which is of all other talentes the chiefest and most pertey­nyng to our exercise in thys lyfe) if we hydde the same in a napkyn and set it not forth to the vsurie of gods glory, and edifieng of his church by true confession? God hath kindled the bryght lyght of his gospell, whyche in tymes paste was suppressed and hyd vnder the vyle ashes of mans traditiōs, and hath caused the bryghtnes therof to shine in our harts, to thende y ^t the same myght shyne before men to the honour of hys name. It is not only geuen vs to beleue, Math 5. Rom. x Math. 12. Luke. 12. Math. 7 but also to confesse and declare what we beleue, in our outwarde con­uersation. For as S. Paule wryteth to the Romaynes, the belief of the hart iustifyeth, & to knowledge with the mouth maketh a man safe. It is all one before god not to beleue at al, and not to shew forth the lyuely workes of our beliefe. For Christ saith, either make the tree good and hys fruites good, or els make the tree euill and the fruites euil, because a good tree bryngeth forthe good fruites: so that the person which knoweth hys maisters wyll and doth it not, shall be beaten wyth many strypes. And not all they which say lord lord, shall enter into the kyngdom of God, but he that doth the wyll of the father. Luke. 9 And whosoeuer in the tyme of tryall is ashamed of me (saith Christ) and of my words, of him the sonne of man will be ashamed before hys father. After that we haue built our selues in to the true church of god, it hath pleased hym by geuyng vs ouer into the handes of the wic­ked Sinagoges to proue our buildyng, Math. 7. & to haue it known aswell to the world as to our selues, that we haue ben wise builders into the true church of god vpon the rock, and not on the sande, and therfore now the tempest is risen and the stormes do mightely blow agaynste vs, that we might not­wythstandyng stand vpryghte and bee firme in the Lorde, to hys honoure and glorye and to oure eternall felicitye. There is no newe thynge happened vnto vs, for wyth suche tempestes and daungerous weathers the churche of GOD hathe continuallye bene exercised. Nowe once a­gayne as the Prophete Aggey telleth vs, the Lorde sha­keth the earthe, Aggeus. 2. that those myghte abyde for euer whyche be not ouerthrowne.

Therfore my dearely beloued bee stable and immoueable [Page 216] [...] [Page 217] [...] [Page 218] in the worde of god, and in the faithfull obseruation therof, and let no man deceiue you with vayne words saying, that you may kepe your faith to your selues, and dissēble w ^t An­tichriste, and so liue at rest & quietnes in the world, as moste men do, yeldyng to necessitie. This is the wisedome of the flesh, Rom. 8 1 Cor. 6. Math. 16. but the wisedome of the flesh is death and enmitye to god, as our sauiour for ensample aptely did declare in Pe­ter, who exhorted christ not to go to Ierusalem to celebrate the passeouer and there to be slayne, but councelled hym to loke better to himselfe. Likewise the world would not haue vs to forsake him, neither to associate oure selues to the true church, which is the body of Christe, whereof we are liuely members, and to vse the sacraments after gods word, with the daunger of our lyues. But we must learne to aunswer the world as Christ dyd Peter and say: go behynd me Satā, thou sauourest not the thyngs of god. Heb. 11. Psa. 116. Shal I not drynke of the cup which the father geueth me? For it is better to be af­flicted & to be slayn in the church of god, then to be counted y ^e sonne of the king in the Sinagoge of false religiō. Death for righteousnes is not to be abhorred but rather to be desired, which assuredly bringeth with it y ^e crown of euerlasting glory. These bloodye executioners doe not persecute Christes Martyrs, but crowne them with euerlastyng felicitye. We were borne into this world to be witnesses vnto the truth, both learned & vnlearned. Nowe since the time is come that we must shew our faithe, & declare whether we wil be gods seruauntes in righteousnes and holines, as we haue bene taught and are bound to follow, or els with hypocrisy serue vnrighteousnes: let vs take good heede that we bee founde faythful in the lordes couenaunt and true members of hys church, in the which through knowledge we are ingraffed, from the which if we fall by transgression wyth the commē sort of people, it will more straightly be required of vs thā many yet do make accompt therof. We cānot serue two maisters. Luke. 18. 3. Reg. 18 Apoc. 3. we may not halte on both sides, and thynke to please god: we must be feruent in gods cause, or els he wyll cast vs out from hym. For by the first commaundement we are cō ­maunded to loue God wyth all our harte, w ^t al our mynde, with all our power and strength: but they are manifest trāsgressours of this commaundement, which with theyr hart, [Page 219] mynd, or bodely power doe communicate with a straunge religion contrary to the worde of god in the papistical Sy­nagoge, which calleth it self the church and is not. As greatly do they offend god now whiche so doe, as the Israelites dyd in tymes past by forsakyng Ierusalem the true church of God, 3. Reg 13. and by goyng to Bethell to serue God in a congre­gation of their owne settyng vp and after theyr owne ima­ginations and traditions, for the whych doyng god vtter­ly destroide all Israell, as all the prophets almost doe testi­fye. This happened vnto thē for our ensāple, that we might beware to haue any felowship with any lyke congregation to our destruction. God hath one catholike church dispersed throughout the world, and therfore we are taughte in our crede to beleue one catholike church, and to haue communion therwith, which catholike church is grounded vpon the foundation of the prophets and of the apostles and vppon none other, as S. Paule witnesseth to the Ephesians. Ephe. 2. Therfore where so euer we perceiue anye people to worship god truly after that word, there we may be certain the church of christ to be, vnto y ^e which we oughte to associate our selues, and to desyre wyth the Prophet Dauyd, Psal. 2. to prayse god in the middest of this church. But if we behold through y ^e iniquity of tyme, segregations to be made wyth coūterfayt religion, otherwyse then the word of god doth teach, we ought than yf we be requyred, to be companions therof, Psal. 26 Apoc. 2 to say agayne wyth Dauyd I haue hated the Sinagoge of the malignant and wyll not sitte with the wicked. In the Apocalips the church of Ephesus is hyghly commended, bycause she tried such as saide they were apostles and were not in dede, and therfore would not abyde the company of them. Further, god commaunded his people that they should not seke Bethell, neyther enter into Balgala where idolatry was vsed, by the mouth of his prophet Amos. Also we muste conside, Amos. 5 1. Cor. 3. that our bodies be the temple of god, and whosoeuer (as S. Paule teacheth) doth prophane the temple of God, hym the Lorde will destroy: may we than take the temple of Christ and make it the member of an herlotte? Al straunge religi­on and idolatry is counted whoredome with the prophets, and that more detestable in the syght of God, thē the aduoutrous abuse of the body. Therfore the prynces of the earthe [Page 220] in the reuelation of sainct Iohn, Apo. 17 be sayd to goe a whorynge when they are in lone with false religion & follow the same. How then by any meanes may a christian man thinke it to­lerable to be present at the popyshe priuate masse, whiche is the very prophanation of the sacrament of the body & blood of Christ, and at other Idolatrous worshiypynges & rites, which be not after the worde of god, but rather the deroga­tion therof, in settyng mannes traditions aboue gods pre­ceptes, synce god by his worde iudgeth all straunge religiō, whiche is not accordyng to hys institution, for whoredome and aduoutry?

Some fondely thynke that the presence of the bodye is not materiall, so that the hearte doe not consente to their wycked doyngs. But such persons little consider what S. Paule writeth to the Corinthians, 1. Cor. 6. commaundyng them to glorify God as well in body as in soule. Moreouer we can do no greater iniurye to the true churche of Christe, then to seeme to haue forsaken her or disalowe her by cleaning to her aduersarye, whereby it appeareth to others whiche be weake, that we allow the same, and so cōtrary to the word, do geue a greet offence to the churche of God, and doe out­wardly slaunder (as much as men may) the truth of Christ. But wo be vnto him by whom any such offence commeth. Better it were for hym to haue a mylstone tyed aboute hys neck and to be cast into the bottome of the sea. Such be trai­tours to the truthe lyke vnto Iudas, who with a kysse be­trayed Christ. Our God is a gelous god, and cannot be content that we should be of any other bodye then of that vn­spotted church whereof he is the head onely, and wherin he hath planted vs by baptisme. This gelousy which god hath towardes vs, wil cry for vengeaūce in the day of vengeāce, against al such as now haue so large consciences to doe that which is cōtrary to gods glory & the syncerity of his word, except they do in time repent and cleaue vnseparably to the gospel of Christ, Mar. 8. how much soeuer at this present both men and women otherwyse in their owne corrupte iudgement, do flatter themselues. God wylleth vs to iudge vprightly, & to allow and follow that which is holye and acceptoble in hys sight, and to abstayne from all maner of euyl, and ther­fore Christ cōmaundeth vs in y ^e gospel to beware of the leauen [Page 221] of y ^e Phariseis which is hypocrisy. Heb. 10 S. Paule to the He­brewes saithe, that if any person withdrawe hymselfe from fayth, he shall not be approued in hys iudgement, and ther­fore he sayth also, that we are none such as do withdraw our selues vnto perdition, but we belong vnto fayth for the at­taynemēt of lyfe. Apoc. 13 S. Iohn in the Apocalips telleth vs plainly that none of those who are writen in the booke of lyfe, do receyue the marke of the beast, Ephe. 5. phil. 2 which is of the papystical Synagoge, either in their foreheades or els in their hands, that is apparauntly or obediently. S. Paule to the Philip­pians affyrmeth that we may not haue any fellowship with the workes of darkenes, but in the myddest of this wycked and froward generation, 2. Cor. 6. we ought to shyne lyke lightes vp holdyng the worde of truth. Further he sayth that we may not touch any vncleane thyng, which sygnifyeth, that oure outwarde conuersation in forreyne thynges, oughte to bee pure & vndefiled as well as the inward, that wyth a cleane spirite and rectifyed body, we myght serue god iustly in ho­lynes and rightuousnes all the dayes of our lyfe. Apoc. 18 Finallye in the 18. of the Apocalips god byddeth vs plainly to depart from this Babilonical Synagoge, Thess. 3 and not to be pertakers of her trespasse. S. Paule to the Thessaloniās commaūdeth vs in the name of the Lorde Iesus Christe, to wythdrawe ourselues frō euery brother y ^t walketh inordinatelye & not accordyng to the institution which he hath receyued of him.

Ponder therefore wel good brethern and systers these Scriptures which be written for your erudition and reformation, wherof one iote is not written in vayne, whych be vtterlye againste all counterfaite collusion to be vsed of vs wyth the papistes in theyr phantasticall religion, and be aduersaries to al them that haue so light consciences in so do­yng, and if they do not agree wyth thys aduersary (I meane the worde of God) whiche is contrary to theyr attemptes, Math. 5 he wyll as it is signified in the gospell, delyuer them to the iudge which is Christe, and the iudge wyll delyuer them to the executioner, that is the deuil, and the deuil shall commit thē to the horrible prison of hel fyre, Math. 24. where is the porcion of all hypocrites with sulphure & brimstone, wyth wailing & gnashing of teeth world w ^tout end. But yet many wil say for their vain excuse, god is merciful & his mercy is ouer al. But [Page 222] The scripture teacheth vs, that cursed is he that synneth v­pon hope of forgeuenes. Truth it is, that the mercy of God is aboue al his workes, and yet but vpon such as feare him, for so is it writen in the psalmes: Psa. 102.146. the mercy of GOD is on them that feare hym, and on such as put theyr trust in hym. Where we may learne that they onely put theyr trust in god that feare him, and to feare god, is to turne from euyll and to do that is good. So that such as do loke to be pertakers of gods mercy, may not abyde in that which is knowne to be manifest euill and detestable in the syght of god.

An other sort of persons do make them a cloke for the rayn vnder the pretence of obediēce to the magistrates, whom we oughte to obey althoughe they bee wycked. But such muste learn of Christ to geue to Cesar y ^t is Cesars, and to god that is due to god, Luke. 20. 1. Peter. 2. and wyth S. Peter to obey the hygher pow­ers in the Lord albeit they be euill, if they cōmaund nothing contrary to gods worde, otherwise we oughte not to obey theyr commaundementes although we should suffer death therfore: as we haue the apostles for our example herein to follow, who answered y ^e magistrates as we ought to doe in this case, not obeying their wicked preceptes, saying: iudge you whether it bee more ryghteous that we shoulde obeye men rather then GOD. Actes. 4. Daniel. 6. Math. 15 Also Daniell chose rather to bee cast into the denne of Lyons to be deuoured, thē to obey the kynges wycked commaundements. If the blynde leade the blynde, both fall into the ditche. There is no excuse for the transgression of gods woorde, whether a man doe it volun­tarily or at commaundemente, althoughe greate damnation is to them, by whom the offence cōmeth. Some other there be that for an extreme refuge in their euill doyngs, do run to gods predestination and election, saying: that if I be elected of god to saluatiō, I shalbe saued whatsoeuer I do. But such be great temptours of God and abhominable blasphe­mours of gods holy election, and caste themselues downe from the pynacle of the temple in presumptiō, that god may preserue them by his aungels through predestination. Such verily may recken themselues to be none of gods elect chil­drē, that wil do euill that good may ensue, whose damnati­on is iust as S, Paule faith. Gods predestination and elec­tion ought to be with a symple eye considered, Rom. 3. to make vs [Page 223] more warely to walke in good and godly conuersation ac­cording to Gods woorde, and not to set cocke in the hoope and put all on Gods backe to doe wickedly at large, for the elect children of God muste walke in ryghteousnes and ho­lynes after that they be once called to true knowledge: for so sayeth Sainte Paule to the Ephesians, Ephe. 1. that God hath chosen vs before the foundations of the worlde were layde that we shoulde be holy and blameles in his sight. 2. Peter. 1. There­fore Saint Peter willeth vs through good works to make oure vocation and election certayne to oure selues, whiche we knowe not but by the good workyng of Gods spirite in vs, according to the rule of the Gospel, and he that trans­formeth not him selfe to the same in Godly conuersation, may iustlye tremble and doubte that he is none of the electe children of God, but of the viperous generation, & a child of darkenes. For the children of lyghte, will walke in the workes of lyghte and not of darkenes: thoughe they fall, Proue. [...]4 Iohn. 12 they do not lye still. Let all vayne excusations be set a part, and whyles ye haue lyghte, as Christe commaundeth, be­leue the lyghte and abide in the same, Iohn. 3. least eternall darke­nes ouertake you vnwares. The lyghte is come into the worlde, but alas men loue darkenes more then the lyght. God geue vs hys pure eyesalue to heale oure blyndnes in thys behalfe. O that men and women woulde be healed, and not seeke to bee wilfully blynded. The Lord open their eyes, Heb. 6.10▪ that they maye see howe daungerous a thynge it is to declyne from the knowledge of truth contrarye to theyr conscience. But what sayde I conscience? manye affirme theyr conscience will beare them well enoughe to doe all that they doe, and to goe to the Idolatrous Churche to ser­uice, whose conscience is verye large to satisfye man more than God. And although theyr conscience can beare them so to doe, yet I am sure that a good conscience will not per­mitte them so to doe, whiche can not bee good vnlesse it bee directed after y ^e knowledge of Gods word, and therfore in Latyn thys feelyng of mynde is called Conscientia, whiche soundeth by interpretation, with knowledge. And there­fore if oure conscience bee ledde of her selfe, and not after true knowledge, yet we are not so to bee excused, as Sainte [Page 224] Paule beareth witnes saying, 1. Cor. 4. 1. Timo, 1. althoughe my conscience ac­cuseth me not, yet in thys I am not iustifyed. And he ioy­neth a good conscience with these three sisters, charitye, a pure hart, and vnfayned fayth. Charitie kepeth Gods com­maundementes, a pure harte loueth and feareth God aboue all, and vnfayned fayth is neuer ashamed of the profession of the Gospell, what soeuer damage she shall suffer in bodye thereby. The Lorde whiche hath reuealed hys holy wil vn­to vs by hys woorde, graunte vs neuer to bee ashamed of it, and geue vs grace so earnestlye to cleaue to hys holye woorde and true Churche, that for no manner of worldlye respecte we become partakers of the workes of hipocrisye, whiche God doth abhorre, so that we may be founde fayth­full in the Lordes Testamente to the ende both in harte, word, and deede, to the glorye of God, and oure euerlasting saluation, Amen.

To hys deare frende in the Lorde Iohn Careles prisoner in the kings Bench.

MY dearely beloued brother Careles, I haue receaued your louing letters ful of loue & cōpassiō, in so much y ^t they made my hard hart to wepe, to see you so careful for one that hath bene so vnprofitable a member as I haue bene & am in Christes Church. God make me worthye of that I am called vnto, and I pray you cease not to pray for me, but cease to weepe for hym who hath not deserued suche gentle teares, and prayse God with me, for that I now approch to the cōpany of them, whose want you may worthely lament: god geue your pitiful hart his inward consolation. In dede my deare Careles, I am in this worlde in hell & in the sha­dowe of death: but he that hath brought me for my desertes down vnto hell, shall shortly lift me vp to heauen, where I shal loke continually for your cōming and others my faith­ful brethrē in the kinges Bench. And though I tel you that I am in hel in the iudgement of thys world, yet assuredly I feele in y ^e same, the consolation of heauen prayse god. And [Page 225] thys lothsome & horrible prison, is as pleasaūt to me as the walke in the gardē of the kings Bench. You know brother Careles, that the way to heauē out of this life, is very nar­rowe, & we must striue to enter in at a narrow gate. If God do mitigate the ouglenes of mine imprisonment, what wil he do in the rage of the fier wherunto I am appointed? And thys hath happened vnto me y ^t I might be hereafter an en­sample of cōfort, if the like happen vnto you or to any other of my deare brethrē with you in these cruel daies, in y ^e which the deuil so rageth at y ^e faithful flocke of Christ, but in vaine (I trust) againste any of vs, who be persuaded that neyther lyfe neither death is hable to separate vs from the loue of Christes Gospell, which is gods high treasure cōmitted to our brittle vessels to glorify vs by the same. God of his mercye make vs faythful stewardes to the end, & geue vs grace to feare nothing whatsoeuer in his good pleasure we shall suffer for the same. That I haue not written vnto you erste, the cause is our straite keping & the want of light by night, for the day serueth vs but a while in our darke closet. This is the first letter that I haue writen since I came to prison, besides the report of mine examinatiōs, & I am faine to scri­ble it out in haste. Comend me to al our faythful brethren & byd them with a good courage loke for their redēption and frame thēselues to be harty souldiers in Christ. They haue taken his prest money a great while, & now let thē shew thē selues readye to serue him faythfully & not to flye out of the lords campe into y ^e world, as many do. Let them remember that in the Apocalips the feareful bee excluded y ^e kingdome. Let vs bee of good cheare for our lord ouercame the world, that we should do the like. Blessed is the seruant whō when the Lord cōmeth, he fyndeth watching. O let vs watch and pray earnestly one for an other y ^t we be not led into tempta­tion. Be ioyfull vnder the crosse & prayse the Lord continu­ally, for this is the whole burnt sacrifice which y ^e lord chiefly delyghteth in. Cōmend me to my father Hunt & desire him to loue & continue in y ^e vnitie of Christes true church which he hath begon, & then shall he make me more & more to ioye vnder my crosse with him. Tell my brother Clements that he hath comforted me muche by his louing token in signi­ficatiō of an vnfayned vnitie with vs: let him encreace my ioye vnto the end perfectly. The Lord of peace be with you [Page 226] all. Salute all my louing frendes, Maister Meryng, Mai­ster Crooth, with the rest, & specially Maister Marshall and hys wyfe, with great thankes for hys kyndnes shewed vn­to me. Fare well my deare Careles. I haue dalied with the deuill a while, but now I am ouer the shooes, God send me well out.

An other letter written to Iohn Careles out of the Colehouse of darkenes, whereby he ge­ueth lighte and heauenlye comforte to hys heauy and troubled mynde.

THe God of all comfort, and the father of oure Lord Iesus Christ, send vnto thee my deare brother Careles the inwarde consolation of hys holy spirite, in al the malicious assaultes and troublous temptations of our common aduersarye the Deuill, Amen.

That god geueth you so contrite a harte for your sinnes, I can not but reioyce to behold the liuely marke of the chil­dren of god, whose propertye is to thinke more lowlye and vily of themselues, then of any other, and often tymes doe set their sinnes before them, that they myghte the more bee styrred to bryng forth the fruites of repentaunce, and learne to mourne in thys worlde that in an other they myghte bee glad and reioyce. Such a broken heart is a pleasaunt sacry­fyce vnto God: O that I had the lyke contrite harte. God mollifye my stonye harte, which lamenteth not in such wise my former detestable iniquities. Praised be god that he hath geuen you thys sorrowful hart in respect of righteousnes, & I praye you let me be pertaker of these Godly sorrowes for sinne, which be y ^e testimony of the presence of y ^e holy ghoste. Dyd not y ^e sword of sorrow pearce the harte of the elect and blessed mother of our Lord? Did not Peter wepe bitterly for hys sinnes which was so beloued of Christ? Dyd not Mary Magdalene was the feete of oure Sauiour with her teares, and receaued therwithall remission of her seuenfold sinnes? [Page 227] Be of good comfort therfore mine own deare heart, in thys thy sorrowe, for it is the earnest peny of eternall consolatiō. In thy sorrowe laughe, for the spirite of God is with thee. Blessed be they (sayth Christ) that mourne: Math. 15. Psa. 125. psal. 51 Luke. 7 for they shal bee comforted. They went forth and wepte, fayth the Prophet: such shall come agayne hauing their gripes full of gladnes. And althoughe a sorrowfull harte in consideration of hys sinne, be an acceptable sacrifice before God, whereby we are stirred vp to more thankefulnes vnto God, knowing that much is forgeuen vs that we might loue the more: yet y ^e mā of god muste keepe a measure in the same, leaste he bee swal­lowed vppe by to muche sorrowe. Sainte Paule woulde not the Thessalonians to be sory as other men whiche haue no hope. Such a sorow is not commendable, 1. Thess. 4. 2. Cor. 7. but worketh damnation, and is farre from the children of God, who are continually sorrowfull in god, when they loke vppon theyr own vnworthynes w ^t hope of forgeuenes. For God to thys end by his spirite setteth the sinnes of hys electe still before them, that where they perceaue sinne to abounde, Rom. 5. there they myght be assured that grace shall superabounde, & bringeth them downe vnto hell, that he myght lift thē vp with grea­ter ioy vnto heauē. Wherfore myne own bowels in Christ, as long as you are not voyde altogether of hope, be not dis­mayde throughe your pensiue harte for your sinnes howe huge so euer they haue beene, for God is hable to forgeue more then you are able to sinne, yea, and he wil forgeue him which with hope is sory for hys sinnes.

But know brother, that as oft as we do go aboute by the helpe of Gods spirite, to do that is good, the euil spirit Sa­than layeth hard wayte to turne the good vnto euill, & go­eth about to mixe the detestable darnell of desperation with the godly sorrow of a pure penitent heart. You be not igno­raunt of hys malicious subtelty, and how that continually he assaulteth that good which the grace of god planteth. I see the battel betwixt you & him, but y ^e victory is yours, yea & that daily. For you haue layd hold vpō the anker of salua­ciō, which is hope in Christ, the which will not suffer you to be made ashamed. Be not discōforted y ^t you haue this cōflict, but be glad that god hath geuē you y ^e same to try your faith, & that you might appeare daily worthy of the kingdome of God, for y ^e which you striue. God beholdeth your striuing [Page 228] fayth agaynst Sathan, & is pleased with your mightye resi­staunce. The spirite which is in you is myghtyer thē al the aduersaries power. Tempt he may, & lying awayte at your heeles, geue you a fal vnwares: but ouercome he shall not, yea he can not, for you are sealed vp alreadye with a liuely fayth to be the child of God for euer, and whom God hath once sealed for his own, him he neuer vtterly forsaketh. The iust falleth seuē times, but he riseth agayn. It is mans frail­tie to fal, but it is the propertie of the deuils childe to lie stil. This strife against sinne is a sufficiēt testimony that you are the childe of god, for if you were not you should fele no such malice as he now troubleth you withal. Luke. 11 When thys strong Goliah hath the hold, al things be in peace which he posses­eth, and bicause he hath you not, he wil not suffer you vnas­saulted. But stand fast, and hold out the buckler of faith, and with the sweard of gods promises smite him on the scalpe that he may receaue a deadly woūd & neuer be able to stand against you any more. Iames. 4. S. Iames telleth you that he is but a coward, saying: resist the deuil and he wil flye away. It is the wil of god that he should thus long tempt you and not go away as yet, or els he had done with you long ere this. He knoweth alreadye that he shall receaue the foyle at your hands, and encrease the crowne of your glory, for he that o­uercōmeth shall be trowned. Therfore glory in your temp­tations since they shal turne to your felicitie. Be not afrayd of your continual assaultes, Ezechi. 33. which be occasions of your dai­ly victory. The word of god abideth for euer: in what houre soeuer a sinner repenteth him of his sinnes they be forgeuē. Who cā lay anything to y ^e charge of gods elect? Do you not perceaue the manifest tokens of your electiō? First your vo­cation to the gospel, & after your vocation y ^e manifest giftes of the spirit of god geuē vnto you aboue many other of your condition, with godlines which beleueth and yeldeth to the authority of the scriptures, & is zelous for the same? Seing you are gods own dearling, who can hurt you? Be not of a deiect mind for these temptations, neyther make your vn­fayned frendes to be more sorrowful for you then nede doth require. Since God hath willed you at your Baptisme in Christ to be Carles, why doe you make your selfe carefull? Caste all your care on him: set the Lord before your eyes al­wayes, [Page 229] for he is on your right side that you shal not be mo­ued. Behold the goodnes of god toward me. I am careles, being fast closed in a paire of stockes, which pinch me for ve­ry straitnes, & wil you be careful? I wil not haue y ^e vnseme­ly addition to your name. Be as your name pretendeth, for doubtles you haue none other cause but so to be. Pray I be­sech you y ^t I may be stil careles in my carefull estate, as you haue cause to be careles in your easier cōditiō. Be thankful & put away al care, & thē I shal be ioyful in my strayt presēt care. Cōmend me to al our brethrē, & desire them to pray for me that I may ouercome my temptations, for the deuil ra­geth against me. I am put in the stockes in a place alone bi­cause I would not answere to such articles, as they woulde charge me with al in a corner at the bishops appoyntment, & bycause I did not come to masse when the bishop sent for me. I wil lie al the dayes of my lyfe in the stockes (by gods grace) rather then I wil consent to the wicked generation. Pray [...]e god & be ioyful that it hath pleased him to make vs worthy to suffer somewhat for his names sake. The deuill must rage for .x. dayes. Comēd me to maister Fokes & thank hym for his law bokes, but law neither equity wil take any place among these bloud thirsty. I would for your sake their vniust dealing were noted vnto the Parliamente house, if it myght auaile. God shorten these euil dayes. I haue answe­red y ^e bishop metely playne alredy, & I sayd to him if he wil cal me in open iudgement, I will answer hym as playnlye as he wil require: otherwise I haue refused bicause I feare they wil condemne me in hugger mugger. The peace of god be with you my deare brother. I cā write no more for lacke of lyght, & that I haue written I can not read my self, & god knoweth it is written farre vneasely: I pray god you maye pytke out some vnderstanding of my minde towards you. Written in a Colehouse of darkenes out of a paire of payn­ful stockes by thine owne in Christ.

A letter of Iohn Careles writen to Maister Philpot, which we thought best here to place a part from hys other letters hereafter followyng, bi­cause it is an answere to the former letter.

THe Father of mercye and God of all conso­lation, comforte you with hys eternall spi­rite (my moste deare and faythfull louyng frend, good Maister Philpot) as you haue comforted me by the mighty operatiō of the same, the euerlasting God be praysed there­fore for euer, Amen.

Ah my deare hart, and most louing brother, if I shoulde do nothyng elles day and nyght so long as the daies of hea­uen doe endure, but knele on my knees and reade psalmes, I can neuer be able to render vnto God condigne thankes for hys great mercye, fatherly kindnes, & most louing com­passion extended vnto me moste vile, sinnefull, wicked and vnworthy wretch. Oh that the lord would open my mouth and geue me a thankefull hart, that from the bottome of the same might flowe his continual prayse. Oh that my sinneful flesh (which is the cause of my sorow) were cleane separated from me, that I might sing psalmes of thankesgeuing vnto the Lords name for euer: that with good Samuells mother I might continually record thys noble verse following, the which by good experience I haue found moste true, praysed be my good god therfore. 1 Reg 2 The Lord (sayth the good womā) killeth and maketh aliue: he bringeth downe to hel and fet­cheth vp agayne. Praysed be that Lord for euer, yea, & pray­sed be hys name, for that he hath geuen me true experience and liuely feling of the same. Blessed be the lord god, whose mercy endureth for euer, whiche hath not dealt with me ac­cording to my deepe desertes, nor destroyed me in hys dys­pleasure, when I had iustly deserued it. Oh what rewarde shal I geue agayne vnto the Lorde, for all the great bene­fites that he hath done for my soule? I will gladlye receyue [Page 231] the cup of saluation at his hande, and will worshippe his name with prayer and with prayse.

Ah my deare hart, yea most deare vnto me in the lord, thynke not this sodaine chaunge in me to be some fickle phā tasy of my folish head (as in dede some other would surelye suspect it to be) for doutles it is the meruelous doynge of the Lord, most mercifull vnto me hys vnworthye creature. God for his great mercy sake geue me grace to be more than full vnto him then I heretofore haue ben, and kepe me that I neuer fall forth of hys fauour agayne. And now my deare brother & most blessed messenger of y ^e lord, whose beautifull feete haue brought much glad tydings vnto my soule, what shall I do or say vnto you in the leaste parte, to recompence your fatherly affection and godly care that you continually kepe for me. Oh that god would geue me the spirite of fer­uent prayer that I might yet that waye supplye some little part of my duty toward you. Ah my true louyng frend, how sone did you lay aside all other busines to make a swete plaister for my wounded conscience, yea and that out of a pain­full payre of stockes, which place must nedes be vneasye to wryte in. But god hath brought you into a strait place, that you might set my soule at libertye. Out of your pynchyng & payneful seat you haue plentifully powred vpon me your precious narde, the swete sauour wherof hath greatly refre­shed my tired soule. The lord likewyse refresh you both bo­dye and soule by powring the oyle of his gratious Spirite into yours swete hart. Ah good Ieremy, Ieremy. 20 hath Phasure put thee in the stockes? Why now thou hast the ryghte rewarde of a prophet. Thy glory neuer began to appeare vntil now. I dout not but shortly in stede of Ahikam the sonne of Sa­phan, Ieremy. 26 Iesus the sonne of the liuyng god will come and de­liuer thee forth of the hands of all thine enemies, & wil also make good against thē & the Antichristian Sinagoge, al the wordes that thou hast spoken in hys name. Ieremy. 1. The lord hath made thee this day a strong defēded Tower, an iron pyller and a brasen wall against the whole rable of Antichrist, and though they fyghte against thee neuer so fiercely, Ieremy. 15. yet shall they not ouercome thee, for the Lord himselfe is with thee to helpe and delyuer thee, and he will ridde thee out of the handes of the wycked, & wyll delyuer thee out of the hands [Page 232] of y ^e tyrānes. And in that you are not busy in casting pearles before swine, Math. 7 nor in geuing holy things vnto dogs, you are much to be commended in my simple iudgement. And sure I am that your circumspect and modest behauiour hyther­to hath bene as much to gods glory & confusion of your enemies, as any mans doinges that are gone before you. Wherfore myne aduise & most earnest desyre is, wyth all other of your louyng frendes, that you styll keepe that order with those bloodthursty byshoppes that you haue begonne. For though in conclusion they wyll surely haue your blood: yet shall they come by it wyth shame enough, and to their per­petuall infamy whiles the world doth indure. They would in dede condemne you in hugger mugger to darken gods glory if it might be: but Sathans thoughtes are not vn­knowen to you and the depthe of hys subtiliy is by you wel foreseene. Therfore let them do whatsoeuer god shall suffer them to do, for I know al thynges shall turne to your best. Though you lye in the darke, storryed wyth the bishoppes blacke cole dust: yet shall you shortly be restored to the hea­uenly light, psal. 68 and made as whyte as snowe in Salmon, and as the wyngs of a Doue that is couered wyth siluer wings and her fethers lyke golde. You knowe the vessell, before it is made bright, is soyled wyth oyle and other thinges that it may scoure the better. Oh happy be you that you be nowe in the scouryng house, for shortly you shall be set vpon the celestial shelfe as bryght as aungels.

Therefore my deare harte, I wyll nowe accordyng to your louyng requeste, caste awaye all care, and reioyse wyth you and prayse GOD for you and praye for you day and nighte. Yea I will nowe with Gods grace, synge psalmes of prayse and thankesgeuyng with you, for nowe my soule is turned into her olde rest agayne, and hath taken a swete nappe in Christes lappe. I haue cast my care vpon the Lorde which careth for me, and wyll be Careles accor­dyng to my name in that respecte whiche you woulde haue me. I wyll leaue out my vnsemely addition as long as I lyue, for it can take no place where true faythe and hope is residente. So soone as I had red your most godly and comfortable letter, my sorrowes vanished away as smoke in the [Page 233] wynde, my spirite reuiued, and comfort came agayne wher­by I am sure the spirite of god was author of it. Oh good maister Philpot, which art a pryncipall potte in dede, sylled with most precious lycour, as it apeareth by the prenceous powryng forthe of the fame: oh pot most happy, of the high potter ordayned to honour, whiche doest contayne such heauenlye treasure in thy earthen vessell: oh potte chryse hap­py, in whom Christ hath wrought a great myracle, altering thy nature and turnyng water into wyne and that of the best, whereout the maister of the feast hath fylled my cup so full, that I am become dronken in ioy of the spirite through the same: when Martyrdome shall breake thee (O vessell of honour) I knowe the fragraunce sauoure of thy precious narde wyll much reioyce the heauy hartes of Christes true members, although the Indasses wyll grudge & murmure at the same, yea and burst out into wordes of slaunder, sap­ing: it is but lost and waste. Be not offended deare harte, at my Metaphoricall speache, for I am disposed to bee merye and with Dauid to daunce before the Arke of the Lord, and though you play vpō a payre of Organes not very comely or easy to the flesh, yet the swete sound y ^t came from the same causeth me thus to do. O that I were with you in body, as presently I am in spirite, that I might syng all care awaye in Christe, for now the tyme of comforte is come. I hope to be wyth you shortlye, if all thinges happen arighte, for my olde frendes of Couentrye haue put the Counsell in remembraunce of me not sixe dais ago, saying that I am more worthy to be burnt then any y ^t was burned yet. Gods blessyng on their hartes for their good reporte, GOD make me worthye of that dignitie and hasten the tyme that I might set forthe hys glorye. Praye for me deare harte I bese [...]h you and will all your company to doe the same, and I wil pray GOD for you all so longe as I liue. And now farewell in Christe thou blessed of gods owne mouthe, I wil for a time take my leaue, but not my last farewell. Blessed be the tyme that euer I came into the kynges Benche to bee ioined in loue and fellowship with such deare childrē of the lord. My good brother Bradford shal not be deade whyles you be a­lyue, for verelye the spirite of hym dothe teste on you in [Page 234] most ample wyse. Your letters of comforte vnto me in eche poynt do agree, as though the one were a copy of the other. He hath planted in me, and you doe water, the Lorde geue good increase. My deare brethrē and fellow prisoners here, haue them humbly and hartely commended vnto you and your company, mournyng for your miserye, but yet reioy­sing for your plenteous consolation and comfort in Christ. We are all cherefull and mery vnder our crosse, and do lack no necessaries, praised be god for his prouidence, and great mercyes towardes vs for euermore. Amen.

¶To certayne godly women forsakyng theyr owne countrey and goyng beyond the seas in the tyme of persecution, for the testi­mony of the Gospell.

THe spirite of truth reueled vnto you my derely beloued, by the gospell of our sauiour Ie­sus Christ, be continually abidyng with you, and augmented into a perfecte buildynge of you into the lyuely temple of God, throughe the mighty operation of his power, Amen.

I read in the Euangelists of certain godly women that ministred vnto Christ, followyng hym in the dayes of his pas­sion and neuer forsooke hym, but beyng dead in hys graue, brought oyle to annoynt him, vntil y ^t he had shewed himself vnto them after hys resurrection, and hydden them shewe vnto hys disciples, which at his passion were dispersed, and tell them that he was rysen, and that they should see him in Galile. To whom I may iustly compare you (my louing sy­sters in Christ) who of late haue sene hym suffer in hys mem­bers, and haue ministred to their necessity annointing them with the comfortable oyle of your charitable assistance, euen to the death: and now since ye haue sene Christ to liue in the ashes of them whom the tyrannes haue slayne, he wylleth you to go away vpon iust occasion offered you, & to declare to our dispersed brethren and systers, that he is risen and li­ueth [Page 235] in hys elect members in England, and by deathe doth ouercome infidelitye, and that they shall see hym in Galile, which is by forsakyng this world, and by a faythfull desyre to passe out of this world by those wayes which he with his holy martyrs hath gone on before. God therfore (entier sy­sters) direct your way, as he dyd Abraham and Tobias vnto a straūge land. God geue you helth both of body & soule, that ye may go from vertue to vertue, & grow frō strēgth to strength, vntyl ye may see face to face the god of Sion in his holy hyl, with the innumerable cōpany of hys blessed Mar­tyrs and Sainctes. Let there be continuall ascensions vnto heauē in your hartes. Let there be no decrease of any vetue, which is already planted in you. Be as the light of the iust, such as Salomon sayth increaseth to the perfect day of the Lorde. Let the strength of god be cōmended in your weake vessels, as it is. Be examples of faythe and sobrietie to all that ye shall come in company withall. Let your godly con­uersation speake where your tonge may not in the congre­gation. Be swift to heare and slow to speake after the coun­sell of S. Iames. Be not curious about other mens doings but be occupied in prayer and continuall meditation, wyth reuerent talkyng of the worde of God without contention amongest the sainctes. Let your faythe shine in a straunge countrey, as it hathe done in your owne, that your father which is in heauen may be glorified by you to the end, This farewell I send you, not as a thyng nedefull, which know alredy what your duety is, and be desirous to performe the same, but as one that woulde haue you vnderstand that he is myndefull of your godly conuersation, whereof he hathe had good experience, and therefore wryteth this to bee as a perpetuall memoriall betwixt you and hym vntyll our me­tyng together before god, where we shall ioy that we haue here louyngly put one another in memory of our duetye to performe it. Farewell agayne myne owne bowels in christ, and take me with you wheresoeuer you goe, and leaue your selues with me, that in spirite we may be present one wyth another. Commend me to the whole congregation of christ, wyllyng them not to leaue their countrey without witnes of the Gospell, after that we all be slayne, which already be [Page 236] stauled vp and appoynted to the slaughter, and in the mean season to pray earnestly for our constancy, that Christe may be glorified in vs and in them both by lyfe and death. Fare­well in the Lorde.

¶ An exhortation to a Syster of hys, constantlye and cherefully to stick to the truth, and to abide the triall of that doctrine which she had fruite­fullye professed.

GOd the eternall father, who hath iustifyed you by the bloode of hys sonne Iesus Christe, and calleth you to hallowe hys name thoroughe a good conuersation and profession of lyfe, he sanctifye you with daily encrease of vertue and fayth by his holy spirite, that you may appeare a vessell of sanctification in the myddest of thys wycked and peruerse generation, to the lande and prayse of the Gos­pell, Amen.

I haue occasion (myne own deare syster) to prayse God in you for two causes: the one, that to your habilitie you are readye to shewe your selfe a naturall louyng syster vnto me your poore afflicted brother, as by your gentle tokens you haue eftsones testified beyng absent, as also presently visi­tyng me: which well declareth that you be a verye naturall syster in dede, and to be praysed in this behalfe. But in the other, that you be also a syster to me in faythe after Christes gospell, I am occasioned to thanke god so muche the more, how much the one excelleth the other, and the spiritual con­sāguinity is more perdurable then that which is of flesh and bloode, and is a worker of that whyche is by nature, for cō ­monly such as be vngodly be vnnaturall and onely louers of themselues, as daily experience teacheth us. The lyuyng lord, which throughe the incorruptible seed of hys worde hath begotten you to be my liege syster, geue you grace so to grow in that generation, that you may encrease to a per­perfecte age in the lord to be my sister wyth Christ for euer. [Page 237] Loke therfore that you continue a faithfull syster as you are called and are godlye entered, not onely to me but to all the churche of Christe, yea to Christ hymself, who voucheth you in this your vnfained faith, worthy to be his sister. Consider this dygnitye to surmounte all the vayne dignitye of the worlde, and let it accordynglye preuayle more wyth you, then all earthely delyghtes, for thereby you are called to an equall portion of the euerlastyng inheritaunce of Christe, yf nowe in no wyfe you doe shewe your selfe an vnnatu­rall syster to hym in forsakyng hym in trouble, whiche I trust you wyll neuer for no kynde of worldly respecte doe. You are vnder daungerous temptations to bee turned from that naturall loue you owe vnto Christ, and you shall be tryed with gods people through a sieue of greate afflicti­on, for so Sathan desyreth vs to be sifted, Luke. 22 that through feare of sharpe troubles we myght fall from the stablenes of our fayth, and so be depryued of that honour, ioy, and rewarde, which is prepared for suche as continue faythfull brothers and systers in the Lordes couenaunte to the ende. There­fore the wyse man in the booke of Ecclesiasticus, byddeth them that come to the seruice of the Lord, to prepare them selues to suffer temptations. Synce then that for the glory of God and oure fayth, we are called nowe to abyde the bronte of them, and that when our aduersarye hathe done all that he can, yet we maye be stable and stande: thys Christ oure fyrste begotten brother looketh for at oure handes, and all our brethren and systers in heauen desyre to see our faythe throughe afflictions to be perfecte, that we myghte fulfyll theyr number, and the vniuersall churche here mi­litaunte reioyseth at our constancye, whome all by the con­trarye we shoulde make sorye, to the daunger of the losse bothe of bodye and soule. Feare not therefore what so e­uer be threatned of the wycked worlde: prepare your backe and see it bee readye to carye Christes crosse. And yf you see any vntowardnes in you (as the fleshe is continuallye repugnaunte to the wyll of GOD) aske wyth faythfull prayer that the good spiryte of GOD maye leade youre synnefull fleshe whether it woulde not, Iohn. 21 for yf we wyll dwell in the flesh and follow the counsel thereof, we shal neuer do the wyll of God, neyther worke that tendeth to our saluation. You are at thys present in the confynes and [Page 238] of Babilon, where you are in daunger to drinke of the whores cup, vnlesse you be vigilāt in prayer. Take hede the serpent seduce you not from the symplicity of your fayth, as he dyd our fyrst mother Eue. Let no worldly felowshippe make you pertaker of iniquitie. He that toucheth tarre can­not but be defyled thereby, and with such as be peruerse, a man shall soone be peruerted, with the holy you shall be holy. Psa. 15. Therfore say continually with the prophet Dauid: vnto the sainctes which be on the earth, all my will is on them. You haue bene sanctifyed and made pure through the truth, take hede you be not vnholied and defyled, least the laste be worse then the first. I write not this bicause I stande in any doubt of your syncere continuance, of the which I haue had so good experience: but because the dayes be euyl, and in the same it is y ^e duty of euery one of vs to exhorte another. I am bold to put you my good sister, in remēbraunce of that which doth not a litle cōfort me to remember in my troubles & dai­ly temptations. Wherfore I doubt not, you wil take that in good part which commeth from your brother both in spirit and bodye, who tendreth your saluation as earnestlye as his owne, that we might ioy together eternally with such ioye as the world shall neuer be able to take from vs. Thankes be vnto god, you haue begunne to runne a good and greate tyme well in the waies of the lord: runne out the race to the ende which you haue begunne, and then shall you receyue the crowne of glory. None shal be crowned but such as law fully stryueth. 2. Tim. 2. Be not ouercome of euyl, but ouercome tuill wyth good, and the Lord shall make you one of those fayth­full virgins that shall followe the Lambe wheresoeuer he goeth, Apo. 4. the which Christ graunt both you and me, Amen.

This was for the fyrst fruits of his Archdeaconry, wherof al the tyme of his imprison­ment he had no commodi­ty, and yet his sureties were compelled to pay the same.Cōmend me to all thē that loue me in the Lord vnfaynedly. God encrease our faith & geue vs grace neuer to be asha­med of his gospel. That same request which I haue made to my brother Thomas I make also to you, desiring you by al meanes you can co accomplish my request that my sureties myghte be satiifyed wyth that is myne owne to the conten­tation of my mynde, whyche cannot be quiet vntill they bee discharged: therefore I pray you helpe to purchase quietnes that I myghte departe oute of this worlde in peace. My [Page 239] dissolution I loke for daily, but the Lord knoweth how vn­worthye I am of so high an honour, as to dye for the testi­mony of hys truth. Pray y ^t God would vouchsafe to make me worthy, as he hath done of long imprisonmente, for the which his name be praysed for euer. Praye and looke for the comming of the Lord, whose wrath is great ouer vs, and I wil praye for you as long as I liue. The .ix. of Iulye in the Kinges Benche.

To my deare frende and brother in the Lord. M. Robert Harrington.

GEntle maister Harrington, I can not tel what condigne thankes I maye geue vnto God for you, in respecte of that great gentlenes and payn which you haue takē for the relief of me & of other our afflicted brethrē in Christ. God be praysed for his mercy, whose louing prouidēce we haue sene towards vs by such faythful stewards as you haue bene to­wards a great many. Blessed be you of god for y ^e louing care which you haue takē for his pore flocke. God hath reserued your reward of thankes in heauē, & therfore I do not go a­bout to render you any, lest I might seme to iudge that you loked for y ^t here, which is reserued to a better place. I thāke god for y ^t I haue foūd by your faithful & diligent industry, & god forgeue me my vnworthines of so great benefites: god geue me grace to serue him faithfully, & to rūne out my race w ^t ioy. Glorious is y ^e course of the martyrs of Christ at thys day. Neuer had y ^e elects of god a better time for their glory thē this is: now may they be assured vnder y ^e crosse, y ^t they are Christs disciples for euer. Me thinke I see you desiring to be vnder y ^e same: the fleshe draweth backe, Iohn. 2 [...] but the spirite sayth it must be brought whether it would not. Here is the victory of the world, here is true fayth & euerlasting glory. Who is he which desireth not to be foūd faithful to his mai­ster? And now is y ^e time y ^t euery faithfull seruaunt of Christ hath iust oportunitie to shew himself a glorious soldiour in the Lords sight. Now do the Amalachites inuade the true Israelites, that the Israelites might with spede be glorified. [Page 238] [...] [Page 239] [...] [Page 240] I nede not, for want of vnderstāding, to admonish you here of, but as a willing souldiour in Christ, to exhorte you so to runne as you may get the victory, and that spedely with vs. A man that is bydde to a glorious feast, wysheth hys frend to go with him and to be partaker therof. God doth call me most vnworthye among other, to drinke of the bridecup of his sonne, wherby we shal be made worthy, as many of our brethren haue bene before vs, to sit at the ryght hand and at y ^e left hand of Christ. O what vnspeakeable conditiō is that? may any worldly thing stay vs frō the desire thereof? Since we seke the kyngdome of God, why do we not apprehende it being so nere offred vnto vs? Let vs approche nere vnto God and god wil drawe nere vnto vs. God drawe vs after hym that we may all runne after the sauoure of hys sweete oyntmentes. Christ annoynt vs, that we may be suppled in these euil dayes to runne lyghtly, vnto the glory of the lord. Shame, imprisonment, losse of goodes, and sheeding of our blood, be the iust price which we must willingly bestow for the same. Wherfore dearly beloued in the Lorde, let not the great charges kepe you backe from bying this glory, for the reward is ten thousand told greater thā the price. That you haue maried a wife, whom God blesse, I can not excuse you from this marte, but you must bring your wife for a vsurye to the Lord, whose pleasure is in godlye yokefellowes. I wishe you to be as I am, excepte these horrible bandes, but yet most comfortable to the spirite, assuring vs that we are made worthy through Christ, of the kingdome for the which we suffer. Praysed be the Lord for the afflictiō which we suf­fer, & he geue vs strength to continue to the ende. Cōmende me to .M. Heath, and tel him that I would wishe hym with me to proue how apt he is to cary the crosse of Christ. I pray for his continuance in Christ as for myne owne. Commend me to his wife and to Maistres Hall, certefiyng them that I am broughte to the gates of hell, that I mighte neuer en­ter into the same, but bee raysed vppe from hell to heauen, through the word that sanctifyeth vs. Commend me to .M. Elsinge & his wife, and thanke them that they remembred to prouide me some ease in prison, and tel them that though my Lords Colehouse be but very blacke, yet it is more to be [Page 241] desyred of the faythful, then the Queenes palace. God make her a ioyful mother, and preserue them both to the comforte of Gods people. Thus for this time, farewel deare brother. Written in post hast bicause of straite keping.

This day I loke to be called before the commissioners a­gaine. Pray deare brother for the spirite of wisedome to re­maine with me. Cōmende me to your wife, & I thanke you both for your tokēs. Your token I haue sent to your wife, & my tokē vnto you, is my faythful hart with this letter. Cō ­mend me to al my frendes, & tel them. I thanke God, I am chereful in Christ, wishing them to feare god more then mā, and to learne to despise earnestly the vanities of this world, desiring you al to pray for me that I may ende my iourney with fidelitie, Amen.

To Maister Robert Glouer prisoner in Couentrye for the mayntenaunce of Gods Gospel.

THe knowledge of god which hath illightned your mynde with the true religion of Christ, and now doth in the beginning of darkenes shine in you to the cōmendation of your true faith, & to the strēgthning of many weake bre­thren, remain with you to the ende through the mighty operatiō of the holy ghost, Amē. It is a singu­lar comfort to the afflicted flock of Christ, to behold such as haue bene ministers and professours of his truth in religiō, to stand in y ^e same, & that in the tyme of persecution, whē as the same may not be abidden by before the face of the ryche & mighty in this world, to be preached without present daū ­ger. So Paule willeth Timothe both in season & out of sea­son to be earnest in sowing the worde. And praysed be God that we here in prison for the testimony therof, doe heare of your diligence in this behalfe, which cease not to do y ^e office of an Euangeliste, although it be w ^t daūger of afflictiō. Such faythful ministers be to be honoured that do submitte their own heades to peril for the loue of the gospel. Such Christ wil acknowledge and confesse before his father in heauen, y ^t they are those which haue biddē with him in temptations▪ & therefore shall eate and drinke with him at his table in the [Page 242] kingdome of heauen. I thought it therfore my dutie at the motion of this bearer, albeit I haue no bodily acquaintance with you, to exhort you, as. s. Paul willeth vs to exhort one an other as long as we are in this life, boldly to continue in this good & necessary worke of the Lord, specially in these euil daies, in the which Sathan rageth against the church of Christ, & daily imprisoneth and robbeth the members ther­of for their faythfull testimonye, and be you assured he will not leaue you vntouched, for aboue all other he seeketh to suppresse the good ministers of the woorde, for they bee such as haue destroyed his kingdome: but you muste not for feare of his odious and tedious assaultes, withdraw your selfe from your vocation, but rather prouoke him by your constant profession to do his worst, knowing that the same shall turne vnto you to the best, euen to the crowne of your glory. There is none crowned but suche as holde out to the gole end, and therefore our sauiour Christ sayth in y ^e gospell: Beatus qui perseuerat vs (que) in finem. You rūne wel, god is pray­sed therin, & the afflicted church much comforted by so fayth­full a captayne: runne out therfore (as I doubt not you wil) and feare nothing of that you shall suffer for your laboure, for if you be faythful vnto death, you shal assuredly haue the reward of eternal lyfe. Many go on wel til they come to the pikes and then they turne their backes and geue ouer in the plaine field, to the shame of Christ and his church that hath so faynte harted soldiours in his host at the time of nede, in y ^t which his glory ought most māfully to be shewed. I done not but you haue alredy cast the price of thys your building of the house of god, that it is like to be no lesse thā your lyfe: for I beleue (as Paul sayth) that god hath appoynted vs in these latter daies lyke shepe to the slaughter. Rom. 8 Antichrist is come agayne, and he must make a feast to Beelzebub his fa­ther of many Christiā bodyes for the restoring againe of his kingdome: let vs watche and pray that the same daye maye not fynde vs vnredy. The peace of god be with you and re­maine with you for euer. Your louing brother in Christ, & in spirit your familier frende, captiue in the Kynges Benche.

To my dearely beloued Sister in the Lord Maistres Heath.

THe lyght of the Gospel of Christ which hath illigthned you with the true vnderstanding of fayth, be dayly encreased in you my dear­ly beloued sister, vnto the perfyte day of the Lord, through the mighty operation of hys spirite, Amen. Where as you haue required of me a token at your departyng, that myghte be a remem­braunce with you of my brotherly loue toward you, I mu­sed of diuerse things what I might cōmend vnto you best, & among al other, I found none so certayne a token either of the loue of God toward vs, or els of y ^e loue of vs one to an other, as to beare the crosse together with Christ. To beare the crosse, is to be partaker of the afflictions of Christ which now he suffreth in his members for the accomplishmente of his body y ^e church, which are we that beleue in him sincere­ly, which is the surest token of Gods loue towards vs that we can haue in thys world: for whom god loueth he chaste­neth, and as it is written, Heb. 12 he chasteneth euery sonne whō he receaueth. Wherfore aboue all things loue y ^e crosse of Christ vnder the which al the church of Christ in England nowe is, & be content to haue your fayth tried euery daye by some crosse or other as it pleaseth God to put on you, and if God putteth no greuous crosse vppon you, let your brethrens crosse be your crosse, whiche is a certayn token of true bro­therly loue. If the church in England had learned with the Gospel to haue borne the crosse of Christ, as all that be pro­fessours of the Gospel be called thereunto, they woulde not so lightly at the commaundement of man, haue turned from the wayes of saluation, to their old vomite againe contrary to their conscience, and al to auoide the crosse, the mercifull signe of Gods loue towards vs. If the crosse were not, the faythfull could not be knowen. If the crosse were not, God should not so manifestly appeare to be our deliuerer and cō ­forter as he doth shewe himselfe in y ^e middest therof vnto al thē that put their trust in him. Therfore beleue them verely to be in most happie estate y ^t be vnder y ^e crosse,: & such as doe [Page 244] vtterly abhorre the same, are cowards & not fytte souldiers for the lord. We haue al receaued the credit of faith from god in Christ, that we should beautifie the same or rather god in the same. 1. Cor. 4. We haue this treasure in brittel vessels, let vs take hede that the britelnes of the vessels sheede not out our pre­cious treasure on the earth, as it is lamentable to see at this day many haue most vnfaythfully done. Are they worthy of the heauenly kingdome which here esteeme more earth then heauen? O palpable infidelity. Wil not god require the cre­dit of fayth which he hath committed vnto vs? Yea verely. Is thys the vsury of fayth to loue the world more then the Gospel, and to feare mā more then god? If men which coūt themselues stronger & worthyer vessels haue thus vnfayth­fully dealt in the thinges of god, let the weakenes of womē be more fyrme in their fayth to y ^e glory of God, whose might appeareth in weakenes. There is no exceptiō of person be­fore god both man and woman be on in god: and that persō in al sortes of people is acceptable to him that striueth to do hys will. Wherfore contend in these crosse dayes, whiche be the loue dayes of god towardes vs, to shew your self fayth­ful to him that calleth you, and to be redy to do his will ac­cording to true knowledge, and that vnder the crosse. God hath geuen you a faythful guide, whom see you loue with al humilitie, pacience, and obedience, as it becommeth a holy woman to be subiect to her faythful head in the Lord, & com­fort him in our common crosse, and bid him cherefully take vp the one end and you will beare the other, a double string knit together. As you in your godly matrimonye do repre­sent the mysterye of Christ and his churche: so continue you liuely members of fayth in the same, and learne daily more and more to beare the crosse of Christ, that other seing your strength may be comforted and be ashamed of their weake­nes in their maisters cause. The faythful seruaunt the Lord loueth which bringeth his talent to his table with encrease. Now is the time to encrease to the lord and not to decrease to multiply our fayth vnder the crosse & not to diminysh it. Ose. 6 Gene. 9. The waies of the iust do encrease as the dauning of the day: Embrace therfore the crosse as the raynebow of gods mer­ciful couenaunt: pray that we may together end our course therin with ioy. Take my token in good worth vntil we be [Page 245] made partakers of the glory of the crosse. Out of my Lorde of Londons Colehouse. The .xi. of Nouember.

To my brother Iohn Careles prisoner in the Kinges Benche.

THe grace of God y ^e father through his deare sonne Christ our Sauiour, with perseuerance in all godly verity, be with thee my deare brother Careles, and with al my prison fellowes, Amen.

Ah my own loue in Christ, These were certeyne free-wil mē, arro­gant, frowerd and vnquiet spirites. I am sory to heare of thy great trouble which these shismatiks do daily put thee to: I wold I were with thee, in part to releue thy greefe, but since that it hath pleased God otherwise, take my aduice in thys your conflict, & be pacient what soeuer your aduersaryes can saye or do against you. Know that you are appoynted for the de­fence of the gospel, for the which you (god be praysed) do suf­fer: yet you must vnderstand that you are but a voyce in the wildernes & a planter, & that it is god which must geue the encease. And therefore if there come not suche fruite of your good labours as you would wyshe, be content & know that a stony groūd can not fructifye: yet shal not god forget your labour, but you shal reape as plētiously in y ^e day of reward, as though it had encreased after your expectatiō. Haue pa­tience therfore in your labour, and let not care eate out your hart. Committe the successe to God, and cease not with cha­ritye to be earnest in the defence of the truth agaynste these arrogant and self will blynded scatterers. These sectes are necessary for y ^e trial of our fayth & for the beautifying therof. Be not peruerted with them that be peruerse and intracta­ble: they resist not you, they resiste Christ, and bee workers agaynst their own saluation. Shew as much modestye and humilitie as you maye possible: so shall your labour please God beste, and your aduersaryes receaue the more shame, and others seing your modest conuersation amongest these contentious bablers, shal glorifye god in hys truth by you, & the more abhorre them, as you see it hath come to passe in tymes paste. Be contente that Semei doe rayle at Dauid [Page 246] and cast stones a whyle, 2. Reg. 16. be sure his raylyng iudgement wil fall vpon hys owne pate. Haue alwais that notable rule of Christes church before your eyes, 1. Cor. 11. which Sainct Paul wri­teth, that if any bodye be contentious, neyther we ney­ther the churche of god hath any suche custome, Desyre all oure brethren in the bowells of Iesus Christe, to keepe the bonde of peace, which is the vnity of Christs church where, bee all the treasures of spirituall consolation in heauenlye thynges. Hebr. 12 Let no roote of bytternes sprynge vp, which the deuill with all diligence seeketh to thruste in amongest the children of god. Kysse one another with the kysse of vn­fayned brotherlye loue, and take one another by the hande cherefully and say, let vs take vp our crosse together and go to the mount of Caluary, & there be willing to suffer what soeuer it pleaseth god we shal. Hetherto we haue not resisted to blodshedding. Our blood must not be to deare for y ^e lord, and then hys kingdome shall not be to deare for vs. Thus exhorte one an other to offer your selues a ioyfull sacrifice vnto God, for thys is that pleasaunte sacrifyce wherew ^t his wrathe shal be pacifyed, which is now kindled moste iustly agaynste vs. Be thankefull vnto God that it hath pleased him to make you worthye of this glrious afflictiō, yea & I pray you geue thankes vnto god for me, y ^t it hath bene hys good wil to take me most filthy & vnthankeful sinner to be one of this nūber. My ioy of y ^e loue of God towardes me in this behalfe is such, that it maketh al my straite imprison­mēt to seme pleasure: god be praised I cā not be sory though I would. O how great is y ^e loue of God towardes vs? Be mery brethren & reioyce continually in y ^e lord, for the victo­rye is ours, yea heauē is ours & all the glory therof. Faynte not but runne out, for we are euen at an end. Be glad of no­thing so much as in the mortification of the old Adam: mur­mure not in no case what soeuer necessitie you be in. Cōmu­nicate your necessities to me, & to others of his people, and God will make vs to deuide stakes. Be alwaies praysyng God, talking, cōforting, teaching, & exhorting in God, and he will not see you vtterly destitute. I commend me to your faythful prayers all. And you Careles see that you be in my doungeon with me, as I am in spirite w ^t you in the Kynges Bench, and with you al.

To Maistres Anne Hartipole, who was fal­len from the syncerity of the gospel which she had before long knowē and professed, to the Pope and his Idolatrous religion.

THe grace of God and true lyght wherewith he lighteneth the hartes of all the true and faythfull beleuers, louers, and followers of his holy Gospell, lyghten your harte by the mightye operation of his holy spirit, Amen.

I haue not hetherto beene accustomed to write vnto you in the matters of oure cōmon fayth, which is now daūgerously assaulted, especially for that otherwyse by corporall presence and mutuall conference, we haue had consolation in the same, as the time present dyd requyre. In the which I perceiued your iudgement and constancy to be so much, that I receiued by your good and godlye example, strength in the same, as I haue done euen from the begyn­nyng, before I was called vnto the lyghte of the gospell, in the whych you wente before me and ministred occasion to me to follow, at such tyme as that blessed woman Anne As­kewe (nowe a glorious Martyr in the syghte of Iesus christ) was harboured in your house: so that I thought it superfluous and not nedefull to wryte thereof vnto you, that of so long tyme haue ben instructed, and by so many learned bookes confyrmed. But now hearyng that the old serpente our auncient enemy, which lyeth in continual wayte of our steppes, hath bytten you by the heele and geuen you a foule fall, I cannot but be hartely sory, and as brotherly charitye moueth me, testifye the same vnto you by writyng, for that I maye not presently otherwyse open my selfe in thys be­halfe. Alas syster that so syncere profession, shoulde receyue so grosse an infection, to the dishonoure of god and of hys churche. What meaneth it that you are so sodeinly departed from Ierusalem vnto Hierico, Luk 10 to be a companion of theues & idolaters, to the vtter ouerthrowyng of that good which you haue professed: for as sainct Iames teacheth vs, he that offendeth in one, is gyltye in all, and to come to Idolatrye and straunge worshyppyng of god forbidden by his word, [Page 248] is of all transgressions the moste detestable. Therefore I cannot cease to wonder howe you could so soone be allured or drawen therto. I had thought the loue of the truthe had beene so graffed in youre harte, that neyther persecution, sworde, fyre, nor gallowes myght haue broughte thys to passe, that at the voyce of a handemayde in the fyrste temp­tation, you shoulde haue denyed Christe. For not to walke after the synceritye of hys Gospell in deede, is to denye hym, and none can be pertakers of the Lordes table and of the table of deuylles, whyche is the popyshe Masse, and the malignaunte synagoge vsyng the same. Me thynke I heare your excuse, pretendyng your conscience to be sounde before GOD notwythstandyng, and that your conscience wyll geue you leaue thus to doe wyth the common sorte of dissemblers both wyth God and man: but I must tell you playn (Syster) in Gods cause, that your conscience so affec­ted, is a syckelye and vnsound conscience and craftely blin­ded, for before GOD there is no suche conscience alowed, whyche alloweth your bodye to do that whiche it condem­neth. We shall receyue all accordynge to that whyche we doe in oure bodies, whether it bee good or euyll, and it is commaunded vs as well to glorifye GOD in our bodies as in oure soules. We must shewe oure faythe by our out­warde conuersation, that men seynge oure good workes, myghte glorifye oure father whiche is in heauen. Wyll ye nowe wyth youre presence goe aboute to beautifye that whyche hetherto you haue iustely destroyed? What do you elles in so doynge, but notifye your selfe to bee an infydell to the churche of Christe, that wyll be contente to associate your selfe wyth her enemye, for the contentation of man? Hathe euer any personne of God so done, that was alow­ed therein? Bee not deceyued good Syster, wyth the per­swasible wordes of man, neyther be afrayd of his threates. Followe the Gospell of Christe accordynge to true know­ledge, and feare to doe that whyche by the same is straight­lye forbydden you. Tempte not GOD anye longer by thys euyll doynge, for you can doe nothynge more hay­nous in hys syghte. Lette thys haltyng bee healed vppe, and turne not from the ryghte wayes of the Lord. Be not ashamed of his gospel, neither of the crosse, which is y ^e badge [Page 249] of the true and vnfayned professons therof, whyche you see now hys faythefull (praised be his name therfore) are so wel content and wyllyng to beare: but rather as you are cal­led, take vppe your crosse, and be assured thereby to enter into Christes glorye: for onlesse we suffer wyth hym, we shall not raygne wyth hym, and yf we dye not with Christ, we shall not lyue wyth Christe. The crosse nowe is the re­dye way to heauen, therfore I wish you should choose to be afflitted with the people of god, rather then to liue in the ta­bernacles of the wicked. Do not any more that whych of all thynges ye haue now most cause to repent, neyther lay dai­ly the foundation of repentance, but let this fal be a teaching vnto you of the wante of faythe whyche is in you, and so become more feruente in prayer, and godlye exercises, that wyth thys newe yeare, ye maye become a newe woman in a godlye and newe perfection, the whyche GOD for hys mercies sake in Christ, worke bothe in you and me to the ende. Amen.

¶To a faythful woman and late wyfe to one of the bishops which gaue theyr liues in the Lordes quarell.

REmember deare Syster that your lyfe in this world is a continual warfare, to fight against the world, the flesh, and the deuil, in the which you are apointed for the tryal of your faith & loue to godt to fight manfully to ouercom: for y ^e spirit of god which is in you, is strōger thē he which is in y ^e world, & by this you may know y ^t you are y ^e child of god, euen by y ^e spirit which striueth in you against the flesh & sinne, & wil not suffer sinne to raigne in you. This spirit is obtained by often and daylye readynge and hearynge the woorde of GOD, ioyned with faithful and hartye prayer: for dili­gent [Page 250] readyng of Gods worde planteth the holy spyryte in you, and earneste prayer encreaseth the same. Reade therefore the worde studiouslye and praye hartelye that the same good gyfte of faythe whiche you haue learned of youre faythefull husbande and good bishop in the Lorde, who hath gloriouslye yelded hys lyfe for the same, maye be confyrmed in you euen vnto deathe, that you may receyue the same crowne of glorye, whiche he nowe hathe, for precious is the deathe of the faythfull in the Lordes syghte, therefore desire still to dye to the Lorde, and be glad to be poore both in bo­dye and spirit, and thus as­sure your selfe the kyngdō of heauen is yours.

¶To all that professe the gospell and true doctryne of our Lorde and Sauioure Iesus Christe in the City of London, Iohn Bradford a most vnworthy ser­uaunt of the Lorde, now not only in prison but also excom­municated and condemned to be burned for the same true doctrine, wysheth mercy, grace and peace, wyth en­crease of all godly knowledge, from God the fa­ther of mercy, through the merites of oure a­lone and omnisufficient redemer Iesus Christ, by the operation of his holy spirite for euer. Amen.

MY dearely beloued brethren in our sauiour Christ, althoughe the tyme I haue to lyue is very little (for hourely I looke when I shoulde be had hence to bee conueyed into Lankeshyre there to bee burned, and to render my lyfe by the prouidence of God, where I fyrst receyued it by the same pro­uidence) and althoughe the charge is great to kepe me from all thyngs wherby I might sygnify any thyng to the world of my state: yet hauyng as now I haue pen & ynke, through gods workyng, manger the head of Sathan and his souldi­ours, I thought good to write a short cōfession of my faith, and therto ioyne a little exhortation vnto you all, to lyue [Page 252] according to your profession.

This my faith I would glad­ly particularly declare and expound to the confirma­tion and com­fort of the simple: but alas, by startes and stelth I wryte in maner that that I write, and therefore I shal desyre you al to take this breuitye in good part.First for my faith, I do confesse and praye all the whole congregatiō of Christ to bear witnes with me of the same, that I do beleue constantly through the gift and goodnes of god (for faith is gods only gift) al the xij. articles of the sym­bole or crede, commenly attributed to the collection of the Apostles, not bicause of the crede it selfe, but bicause of the worde of god, the which teacheth and confyrmeth euery ar­ticle accordyngly. This word of god writtē by the prophets and Apostles, left and conteined in the canonical bookes of the holy Bible, I do beleue to conteyne plētifully al things necessarye to saluation: so that nothyng, as necessary to sal­uation, ought to be added therto, and therfore the church of Christ nor none of hys congregation ought to be burdened with any other doctrine then which here out hath her foun­dation and grounde. In testimony of which fayth, I render and geue my life, beyng condemned as wel for not acknow­ledging the Antichrist of Rome to be christs Vicar general and supreme head of hys catholike & vniuersall church here and els where vpon earthe: as for denying the horrible and idolatrous doctrine of transubstantiation and christes real, corporall & carnal presence in his supper, vnder the formes and accidentes of bread and wyne. To beleue Christ our sa­uiout to bee the heade of hys churche, and kinges in their realmes to be the supreme powers, to whome euerye soule oweth obedience, and to beleue that in the supper of Christe (which the sacrament of the aultar as the papistes cal it and vse it, dothe vtterlye ouerthrowe) is a true and a very pre­sence of whole Christe god and man to the faythe of the re­ceauer (but not to the stander by and loker vpon) as it is a true and a very presence of breade and wyne to the senses of men: to beleue this (I say) wyl not serue, and therfore as an heretyke I am condemned & shall be burned, wherof I aske god hartely mercy that I do no more reioyce then I do, ha­uing so great cause as to be an instrument wherein it maye please my deare lorde and Sauiour to suffer. For albeit my manyfolde synnes, euen sythen I came into prison, haue de­serued at the handes of God, not onelye this temporall but also eternall fyer in hell, much more then my former synful life, which the lord pardō for his christs sake, as I know he of his mercy hath done & neuer wil lay my iniquities to my [Page 253] charge to condemnatiō, so great is his goodnes, praised therfore be his holy name: although (I say) my manyfold & gre­uous late sinnes haue deserued most iustly all the tyranny y ^t man or deuil can do vnto me (and therfore I cōfesse that the lord is iust & that his iudgements be true & deserued on my behalfe) yet the bishops and prelates do not persecute them in me but Christ himself, his word, his truth and religion. And therfore I haue great cause yea most great cause, to re­ioyce that euer I was borne & hetherto kept of the lord, that by my death, which is deserued for my sinnes, it pleaseth the heauēly father to glorify his name, to testify his truth, to cō firm his verity, to oppugne his aduersaries. Oh good god & merciful father, forgeue me my great vnthākfulnes, especially herein. And you my derely beloued for y ^e lord Iesu christs sake, I humbly & hartely in his bowels & blood, do now for my last Yale & farewel in this presēt life, besech you & euery of you, y ^t you wil cōsider this worke of the lord accordingly. First by me to be admonished to beware of hypocrisie & car­nal security. Professe not y ^e gospel w ^t tong & lips only, but in hart & veritye: frame and fashiō your liues accordingly. Be ware gods name be not euil spokē of, & the gospel lesse re­garded by your cōuersatiō. God forgeue me y ^t I haue not so hartely professed it as I should haue done, but haue sought much my self therin, The gospel is a new doctrine to the old man: it is new wine, & therfore cannot be put in old bottels, without greater hurt then good to the botlels. If we will talk w ^t the lord, we must put of our shooes & carnal affectiōs: if we wil heare y ^e voyce of the lord, we must wash our gar­mēts & be holy: if we wil be christes disciples, we must deny our selues, take vp our crosse & folow christ. We cānot serue ij. masters: if we seke christes kingdō, we must also seke for the righteousnes therof. To the petition of, let thy kingdome come, we muste ioyne, thy wyll be done, done, done on earthe as it is in heauen. If we wil not be doers of y ^e word, but hearers of it, we sore deceiue our selues. Yf we heare y ^e gospel & loue it not, we declare our selues to be but fooles & builders vpō y ^e sand. The lordes spirit hateth faining: disceitfulnes y ^e lord abhorteth. If we come to him, we muste beware we come not w ^t a double hart, for thē it may chāce y ^t god wil answer vs according to y ^e blocke which is in our harte, & so we shal deceiue our selues and others. To faithe see that we couple [Page 254] a good conscience, lest we make a shipwracke. To the Lorde we must come with feare and reuerence. If we will be gos­pellers we must be Christes, if we be Christes we must cru­cify our fleshe, wyth the lust and concupiscences thereof. If we wyl be vnder grace, synne must not beare rule in vs. We may not come to the lord and draw nigh to hym wyth our lippes, and leaue our hartes elsewhere, lest the lords wrath waxe whotte, and he take from vs the good remaynyng: in no case can the kyngdome of Christe approche to them that repente not.

Therfore my dearely beloued, let vs repente & be har­tely sory that we haue so carnally, so hypocritically, so coue­tously, so vayne gloriously professed the gospel. For al these I confesse of my selfe to the glorye of God and myne owne confusion here, that he may couer myne offences in the day of iudgement. Let the anger and plagues of god most iustly fallen vpō vs, be applyed to euery one of our desertes, that from the bottome of our harts, euery of vs may say: it is I Lord that haue sinned against thee, it is mine hypocrisy, my vayn glory, my couetousnes, vncleanes, carnality, security, idlenes, vnthankefulnes, self loue and such lyke, which haue deserued the takyng away of our good kynge, of thy worde and true religion, of thy good ministers by exile, prisonmēt and death: it is my wickednes, that causeth successe and en­crease of auctoritye and peace to thine enemyes. Oh be mercifull, be mercifull vnto vs. Turne to vs agayne, (oh lord of hostes) and turne vs vnto thee. Correcte vs, but not in thy furye, leaste we bee consumed. In thy wrathfull displeasure reproue vs not, but in the myddes of thine anger re­member thy mercye: for if thou wylte marke what is done amysse, who shall be able to abyde it? But with thee is mercifulnes, that thou mightest be worshypped: oh then be mercyfull vnto vs that we myghte truelye worshyppe thee. Helpe vs, for the glorye of thy name bee mercyfull vn­to our sinnes for they are greate: oh heale vs and helpe vs for thyne honoure, let not the wycked people say, where is theyr god. &c. On this sorte my right dearely beloued, let vs hartely bewayle our synnes, repent vs of our former euyll lyfe, hartely and earnestly purpose to amende our lyues in all thynges, continually watch in praier, diligently and re­uerently [Page 255] attend, heare, and read the holy scriptures, labour after our vocation to amend our brethren. Let vs reproue the workes of darkenes: let vs flye from all Idolatrye: let vs abhorre the Antichristian & romish rotten seruice, detest the popyshe masse, forsake their Romish God, prepare oure selues to the crosse, be obediente to all that be in authoritye in all thynges that be not agaynst God and his woorde: for then aunswere with the Apostles, it is more meete to obeye God then man. Howbeit, neuer for any thing resiste, or ryse agaynst the Magistrates: auenge not your selues, but committe your cause to the lord to whom vengeaunce per­tayneth, and he in his time wil reward it. If ye feele in your selues an hope & trust in god, y ^t he will neuer tempte you a­boue that he will make you able to beare, be assured y ^e lorde wil be true to you, and ye shal bee able to beare al bruntes. But if ye want this hope, fly & get you hence, rather then by your tarying, gods name should be dishonoured. In sūme, cast your care on the Lord, knowing for most certayne that he is careful for you: with him are all y ^t heares of your head numbred, so y ^t not one of thē shall perish without his good pleasure & wil, much more then nothing shal happen to your bodies which shal not be profitable, how soeuer for a tyme it seme otherwise to your senses. Hang on the prouidence of god, not only whē you haue meanes to helpe you, but also whē you haue no meanes, yea whē al meanes be againste you. Geue hym thys honour, which of all other thynges he most chieflye requireth at your handes, namely beleue y ^t ye are his childrē through Christ: that he is your father & God through him: that he loueth you, pardoneth you al your of­fences: that he is with you in trouble, & wil be with you for euer. When ye fal he wil put vnder his hand, ye shall not lie stil. Before ye cal vppon him he heareth you: out of euill he wil finally bring you, and deliuer you to his eternal kingdome. Doubte not my dearely beloued hereof, doubte not I say: this wil god your father doe for you in respecte, not of your selues, but in respect of Christ your captaine, your pas­tour, your keper, out of whose handes none shal be able to catch you. In him be quiet, and often consider your dignity: namely how that ye bee gods children, the saintes of God, citizens of heauen, temples of the holy ghost, the thrones of [Page 256] God, members of Christ, and Lords ouer all.

Therfore be ashamed to thinke, speake, or doe any thyng that should be vnsemely for Gods children, Gods saintes, Christes member &c. Marueil not though the deuil and the world hate you: though ye be persecuted here, for y ^e seruaunt is not aboue his maister. Couet not earthly riches, feare not the power of man, loue not this world nor things that be in this worlde: but long for the Lorde Iesus his comming, at which time your bodies shall be made like vnto his glori­ous body. Whē he appeareth ye shal be like vnto him: when your life thus shal be reuealed, then shal ye appeare w ^t hym in glory: in the meane season liue in hope hereof. Let y ^e lyfe you lead be in the fayth of the sonne of god, for y ^t iuste doth liue by fayth, which faith flyeth frō all euill & followeth the word of god as a lanterne to her feete, & a light to her steps: her eyes be aboue where Christ is: shee beholdeth not the thinges present, but rather thinges to come: she glorieth in afflictions, she knoweth that the afflictions of this life are not to be compared to the glory which god wil reueale to vs and in vs. Of this glory god graunt vs here a liuely tast: thē shall we runne after the sent it sendeth forth. It will make vs valiant mē to take to vs the kingdome of god: whether the lord of mercy bring vs in his good time through Christ our lord, to whom with the father and the holy ghost, three persons and one God, be al honour and glory world with­out end, Amen.

My dearly beloued, I would gladly haue geuen here my body to haue beene burned for the confirmation of the true doctrine I haue taught here vnto you, but that my coun­trey must haue: therefore I pray you take in good part this signification of my good wil towards euery of you. Impute the want herein to time and trouble. Pardon me mine offē ­siue and negligent behauiour, when I was amonges you. With me repent and labour to amend: continue in the truth which I haue truly taught vnto you by preaching in al pla­ces where I haue come, Gods name therefore bee praysed: confesse Christe when ye are called, what soeuer commeth thereof, and the God of peace be with vs al. Amen.

To al that loue the lord Iesus, and his true doctrine being in rhe vniuersity and towne of Cambridge, Iohn Bradforde, a most vnworthy seruaunt of the lord, novve not onely prisoned but also condemned for the same true doctrine, vvysheth grace, peace, and mercye vvith encrease of all godlines, from god the father of al mercy, through the bloody passion of our alonely Sauiour Iesus Christ, by the liuely workyng of the holy spirite, for euer, Amen.

ALthoughe I looke hourely when I should bee hadde to the stake (my righte dearelye beloued in the Lorde) and althoughe the charge ouer me is greate and straite: yet hauyng by the prouidence of GOD se­cretlye penne and inke, I coulde not but something signifye vnto you my solicitude which I haue for you and euery of you in the Lord, though not as I would, yet as I maye. Ye haue often and openly heard the truth (especially in this matter wherin I am cō ­demned) disputed and preached, that it is nedeles to do any more, but only to put you in remembraunce of the same: but hetherto ye haue not heard it confirmed, & (as it were) sealed vp, as now ye do, & shal do here by me, that is, by my death and burning. For Albeit I haue deserued (through my vn­cleannes, hipocrisie, auarice, vayneglory, idlenes, vnthank­fulnes, and carnalitye, whereof I accuse my self to my con­fusion before the world, that before God through Christ I mighte, as my assured hope is I shal, finde mercy) eternal death & hel fire, much more then this affliction & fire prepa­red for me: yet my dearelye beloued, it is not these or any of these thynges, wherefore the Prelates do persecute me, but gods veretye and truthe: yea euen Christe hym selfe is the onely cause and thynge wherefore I nowe am condemned, and shall bee burned as an heretyque, because I wyll [Page 258] not graunt the Anttchrist of Rome to be Christs Vicar ge­nerall & supreame head of his church here, and euery where vpon earth, by gods ordinance, & bicause I will not graunt such corporall, real, and carnall presence of Christes body & blood in the sacrament, as doth transubstantiate y ^e substance of bread & wine, and is receaued of the wicked, yea of dogs and mice. Also I am excommunicated, and coūted as a dead member of Christes church, as a rotten braunch, & therfore shal be cast into y ^e fire. Therfore ye ought hartely to reioyce with me, & to geue thankes for me, that god the eternall fa­ther hath vouched safe our mother to bring vp any childe, in whom it would please him to magnifye his holy name as he doth & I hope for his mercy and truthes sake, wil do in me & by me. Oh what such benefite vpō earth cā there be, as that that which deserued death by reasō of my sinnes, should be diuerted to a demonstration, a testification, and confirmati­on of gods verity and truth.

Thou my mother the Vniuersitye, haste not only had the truth of gods woorde playnly manifested vnto thee by rea­ding, disputing, & preaching publikely & priuately, but now (to make thee altogether excuseles and as it wer almost to sinne against the holy ghost, if thou put to thy helping hand w ^t the Romyshe route to suppresse the verity & set out the cō ­trary) y ^u hast my life and blood as a seale to confyrme thee if thou wilt be confirmed, or els to confound thee & beare wit­nes agaynst thee, if thou wilt take parte with the prelates and clergye, which now fil vp the measure of their fathers, which flew the prophets and Apostles, y ^t al righteous blood from Abell to Bradford shed vpō the earth may be required at their hands. Of this therfore I thoughte good before my death, as time & liberty wold suffer me, for y ^e loue and duty I beare vnto thee, to admonishe thee good mother, and my sister the towne, that ye woulde cal to minde from whence ye are fallen, and study to do the first woorkes. Ye knowe (if you will) these matters of the Romysh supremacye, and the Antichristian transubstantiation, wherby Christes Supper is ouerthrowen, his priesthoode euacuate, hys sacrifyce fru­strate, the ministery of his worde vnplaced, repentaunce re­pelled, fayth fainted, godlines extinguished, the masse main­tayned, Idolatrye supported, and all impietye chearyshed: [Page 259] you know (I say) if you will, that these opinions are not only besides Gods word, but euen directly againste it, and therfore to take part with them, is to take part against god, agaynst whom you can not preuayle.

Therfore for the tender mercye of Christ, in his bowells and blood I besech you to take Christes collyrium and eye salue to annoynte your eyes, that ye maye see what ye doe and haue done in admittinge (as I heare ye haue admitted, yea alas authorised, and by consent confirmed) the romyshe rotten ragges, whiche once ye vtterly expelled. Oh be not canis reuersus ad vomitum, be not sus lota reuersa ad volutabrū coeni. Beware least old Sathā enter in with seuen other spi­rites, and so the laste shall bee worse then the firste. It had bene better ye had neuer knowē the truth, then after know­ledge to runne from it. Ah woe to this world & the thyngs therin which hath now so wrought with you. Oh that euer this dirt of the deuill should daube vp the eye of the realme: for thou (O mother) art as it were the eye of the realme. If thou be light and geue shine, al the body shalfare the bet­ter: but if thou the lyght be darkenes, alas, how great will the darkenes be? What is man whose breath is in hys nose-threls, that y ^u shouldest thus be affrayd of hym? Oh what is honour & life here but plain bubbels? What is glory in thys world but shame? Why arte thou affrayde to carye Christes ccosse? Wilt thou come into his kingdome and not drinke of his cup? Dost thou not knowe Rome to be Babilon? Doste thou not know that as the old Babilon had the children of Iuda in captiuitye, so hath this, true Iuda, that is the con­fessours of Christ? Dost thou not know that as destruction happened vnto it, so shall it do vnto this? And trowest thou that God wil not deliuer his people now, when the tyme is come, as he did then? Hath not God commaunded hys peo­ple to come out from her, and wilt thou geue ensample to the whole realme to runne into her? Hast thou forgottē the woe that Christ threatneth to offence geuers? Wilt thou not remember that it were beter a mylstone were hanged about thy necke, and thou throwen into the sea, then y ^t thou shoul­dest offend the litle ones? And alas, how hast thou offended? Yea how dost thou stil offend? Wilt thou consider things ac­cording to the outward shew? Was not the Sinagoge more seemely & like to the true churche, then the simple flocke of [Page 260] Christes Disciples? Hath not the whore of Babilon more costly aray and riche apparel externally to set forth her self, then the homely housewife of Christ? Where is the beautye of the Kinges doughter the Church of Christ? Withoute or within? Doth not Dauid say within? Oh remember that as they are happy which are not offended at Christ, so are they happy which are not offended at his poore church. Can the pope & his prelates meane honestly which make so much of the wife, and so litle of the husband? The churche they mag­nifie, but Christ they contemne. If this church were an ho­nest womā (that is Christes wife) except they woulde make much of her husband Christ and hys word, she would not be made much of, of thē. Whē Christ and his Apostles wer vp­on earth, who was more like to be the true church? They, or the prelates, bishops and Sinagoge? If a man shoulde haue followed custome, vnity, antiquitie or the more parte, should not Christ and his company haue bene cast out of the dores? Therfore badde Christ: search y ^e scriptures. And good Mother, shal the seruaūt be aboue his maister? shal we loke for other intertainemente at the handes of the worlde, then Christ and his deare Disciples founde? Who was taken in Noes time for the church? Poore Noe and his family, or o­thers? Who was taken for gods church in Sodome? Lot, or others? And doth not Christ say: as it went then so shall it go now towardes the comming of the sonne of man? What meaneth Christ when he saith, iniquitie shal haue the vpper hand, doth he not tel that charitie shal waxe colde? And who seeth not a wonderfull great lacke of charitie in those which would now be taken for Christes church? All that feare god in this Realme truly, can tel more of this, then I can write.

Therfore dere Mother, receaue some admonitiō of one of thy poore children now going to be burned for the testimo­ny of Iesus. Come agayne to Gods truth: come out of Ba­bilon: confesse Christ and his true doctrine: repent y ^t whiche is past: make amendes by declaring thy repentaunce by the fruites. Remember the readinges and preachings of Gods Prophet and true preacher Martyne Bucer. Call to mynde the threatninges of God, nowe some thynge seene by thy children Leauer, and others. Let the exile of Leauer, Pil­kinton, Gryndall, Haddon, Horne, Scorye, Pouet &c, [Page 261] some thing awake thee. Let the imprisonmente of thy deare sonnes, Cranmer, Ridley, and Latimer moue thee. Consi­der the Martyrdome of thy Chickens, Rogers, Saunders, Taylour. And nowe cast not awaye the poore admonition of me going to be burned also, & to receaue the like crowne of glorye with my fellowes. Take to harte Gods callyng by vs. Be not as Pharao was, for then wil it happen vnto thee as it dyd vnto hym. What is that? Hardenesse of hart. And what then? Destruction eternally both of bodye and soule. Ah therefore good Mother awake, awake, repente, repent, bustell thy self and make haste to turne to the Lord, for elles it shal be more easye for Sodome and Gomorre in the day of iudgement, then for thee. Oh harden not your harts: Oh stop not your eares to day in hearing gods voice, though it be by me a most vnworthye messenger. Oh feare the Lord, for his anger is begonne to kindle. Euen now the are is layde to the roote of the tree. Ye know I prophecyed truely to you before the swet came, what woulde come if ye repented not you carnall gospelling, and now I tel you be­fore I depart hence, that the eares of mē wil tingle to heare of the vengeaunce of God that will fal vppon you all, both towne and vniuersitie, if ye repente not, if ye leaue not your Idolatry, if ye tourne not spedely to the Lord, if ye stil be ashamed of Christes truth whiche ye knowe. Oh Perne repent, Oh Thomson repente, Oh ye Doctors, Bachelors and Maisters repent, Oh Maior Aldermen, & towne dwel­lers repente, repente, repente that ye maye escape the nere vengeaunce of the Lord. Rent your harts, and come apace calling on the Lord. Let vs al say, Peccauimus, we haue syn­ned, we haue done wickedlye, we haue not harkened to thy voyce O Lord. Deale not with vs after our deserts, but be merciful to our iniquities, for they are great. Oh pardon vs our offences: In thyne anger remember thy mercy. Turne vs vnto thee O Lorde God of hostes, for the glorye of thy names sake: spare vs, and be mercifull vnto vs. Let not the wicked people say: wher is now their god? Oh for thine own sake, for thy names sake deale mercifully w ^t vs. Turne thy self vnto vs, and vs vnto thee, and we shall prayse thy name for euer.

If in thys sort (my dearly beloued) in hart and mouth we come vnto oure father, and prostrate oure selues before [Page 262] the throne of his grace, then surely surely we shal find mer­cye: then shal the Lord loke merely vpon vs for his mercye sake in Christ: then shal we heare him speake peace vnto his people, for he is gracious and mercifull, of greate pitye and compassion: he cā not be chiding for euer, his anger can not last long to the penitent. Though we wepe in the morning, yet at night we shal haue our sorow to cease, for he is exora­ble, & hath no pleasure in y ^e death of a sinner: he rather wold our conuersion and turning. Oh turne you nowe and con­uert, yet once againe I humbly besech you, & then the king­dome of heauen shall draw nygh. The eye hath not sene, the eare hath not heard, nor the harte of mā is able to conceaue the ioyes prepared for vs if we repente, amende oure liues, and hartely turne to the Lord. But if ye repente not, but be as ye were, and goe on forwardes with the wicked, follow­ing the fashion of the world, the Lord will lead you on with wicked doers, ye shall peryshe in your wickednes, youre blood will be vppon your owne heades, your part shall be with hipocrites, where shall be wepyng and gnashyng of teeth, ye shall be caste from the face of the Lorde for euer and euer, eternall shame, sorrow, woe, and misery shall be both in body and soule to you worlde without end. Oh therfore, ryght deare to me in the Lord, turne you, turne you, repent you, repent you, amend, amend your liues, departe from e­uill, do good, follow peace and pursue it. Come out frō Ba­bilon, caste of the woorkes of darkenes, put on Christ, con­fesse hys truth, be not ashamed of hys Gospel, prepare your selues to the crosse, drinke of Gods cuppe before it come to the dregges, and then shall I with you and for you, reioyce in the daye of iudgemente, whiche is at hand, and therfore prepare your selues therto I hartely besech you. And thus I take my Vale in aeternum with you in thys presente lyfe, myne owne deare hartes in the Lorde. The Lorde of mercy bee with vs all, and geue vs a ioyfull, and sure meetyng in his kingdome. Amen, Amen. Out of prison the .11. of Febru­ary. Anno. 1555.

¶To all those that professe the name and true reli­gion of our Sauioure Iesus Christe, in Lanke­shyre and Chesshire, and specially abyding in Man­chester and theraboutes, Iohn Bradford a moste vn­worthy seruant of the Lord, now not only in bondes but also cōdemned for the same true religion, wisheth mer­cye and grace, peace and encrease of all godlines, frō god the father of all pietie, throughe the desertes of our Lorde Iesus Christ, by the workyng of the most mighty and liuely spirite the comforter for euer. Amen.

I Heare it reported credibly (my derely beloued in y ^e lord) that my heauēly father hath thought it good to prouyde that, The enemies had apointed to burne hym at Māchester, but the lord altered their purpose. as I haue preached his true gospel and doctrine amonges you by worde, so I shal testify and confyrme the same by deede: that is, I shall with you leaue my life, which by his prouidence I firste receaued there (for in Manchester was I borne) for a seale to the doctrine I haue taught with you & emonges you: so that if from henceforth you wauer in the same you haue none excuse at all. I know the enemies of Christ, which exercise this crueltye vpon me (I speake it in respect of mine offence, which is none to thē wardes) thinke by killyng of me amongs you, to affray you and others lest they should attempt to teach Christ truly or beleeue hys doctryne hereafter: but I doubte not but that heauenly father will by my death more confyrme you in his truth for euer. And therfore I greatly reioyce to see Sathā and his souldiours supplanted in their own sapience, which is playne folishnes emonges the wise in deede, that is, e­monges such as haue heard gods worde, and do followe it, for they onely are accompted wyse of the wisedome of God our sauiour. In dede, if I shoulde simplye consider my lyfe, wyth that which it ought to haue bene, and as God in hys lawe requireth, then could I not but crye as I do. Iustus es domine & omnia iudicia tua vera: Righteous art thou O lord and all thy iudgements are true. For I haue muche greued thee and transgressed thy holy precepts, not onely before my [Page 264] professing the gospel, but sythen also, yea euen sithē my commyng into prison. I do not excuse but accuse my selfe before god and all his church, that I haue greuouslye offended my Lorde god, I haue not lyued hys gospell as I shoulde haue done. I haue sought my selfe & not symply & onely his glory and my brethernes commodity, I haue ben to vnthākful, se­cure, carnal, hypocritical, vayn glorious. &c. Al which my e­uils the lorde of mercy pardon me for his christes sake, as I hope & certainly beleue he hath done for hys great mercy in Christ our redemer. But whē I consider the cause of my cō ­demnation I can not but lamēt y ^e I do no more reioyce thē I do, for it is gods verity and truth: so that the condēnation is not a condemnation of Bradford simply, but rather a condemnation of Christ and his truth: Bradford is nothing els but an instrument, in whom Christ and his doctrine is con­demned. And therfore (my dearely beloued) reioyce, reioyce and geue thākes with me & for me, that euer god did vouch­safe so great a benefit to our countrey, as to choose the most vnworthy (I meane my selfe) to be one, in whom it woulde please him to suffer any kynde of affliction, much more thys violent kynd of death which I perceiue is prepared for me emongs you for his sake. Al glory & praise be geuē vnto god our father for hys excedynge greate mercye towardes me through Iesus Christ our lord.

But perchaunce ye wil say vnto me, what is the cause for the which you are cōdemned? we heare say that you deny al prefēce of Christ in his holy supper, & so make it a bare signe & common bread & nothing els. My derely beloued, what is said of me & wil be, I cannot tel. It is told me that M. Pendleton is gone down to preach w ^t you, not as he hath recāted (for ye al know how he hath preached contrary to y ^t he was wont to preach afore I came amongs you) but to recāt that which he hath recāted. How he wil speake of me & report before I come, whē I am come, & when I am burned, I much passe not: for he y ^e is so vncertain & wil speake so oftē against him selfe, I cannot thinke he wil speake wel of me, except it make for his purpose & profit. But of this enough. In dede the chiefe thing which I am condemned for as an heretyke is, because I deny the sacrament of the altar (whiche is not christes supper, but a plaine peruertyng of it, beyng vsed as [Page 265] the papists now vse it) to be a real, natural, & corporall pre­sence of christes body & blood vnder the formes & accidents of bread and wine: that is, because I deny transubstantiatiō, which is the derling of the deuil and doughter and heyre to Antichrists religion, wherby the Masse is mainteyned, christes supper peruerted, his sacrifice & crosse imperfected, hys priesthode destroyed, the ministery taken away, repentance repelled, and al true godlines abandoned. In the supper of our lord or sacrament of christes body and blood, I confesse & beleue, that there is a true & very presence of whole Christe god & man, to the faith of y ^e receauer (but not of the stāder by or loker on) as there is a very true presence of breade and wine to the senses of him that is pertaker therof. This faith, this doctrine, which cōfenteth with the word of god & with the true testimony of christes Churche (whiche the popyshe church doth persecute) will I not forsake, and therefore am I cōdemned as an heretike & shalbe burned. But my dere­ly beloutd, this truth which I haue taught, ye haue recey­ued, I beleued & do beleue, and therin geue my life: I hope in god shall neuer be burned, bound, nor ouercome, but shal tryumphe, haue victory and be at liberty, manger the heade of all gods aduersaries. For there is no counsell against the lord, nor no deuise of man can be hable to defeate the verity in any other, then in such as be children of vnbeliefe, which haue no loue to the truth, and therefore are geuen vp to be­leue lies. From which plague the lorde of mercies delyuer you and all this realme, my deare hartes in the Lorde, I humblye beeseche hys mercye, Amen. And to the ende ye myght be delyuered from thys plague (ryght deare to me in the Lorde) I shall for my farewell wyth you for euer in thys presente lyfe, hartely desyre you all in the bowels and bloode of oure moste mercifull Sauioure Iesus Christ, to attende vnto these thynges, whiche nowe I shall shortlye wryte vnto you out of the Holy scriptures of the Lorde. Ye know an he [...]aye plague or (rather plagues) of God is fal­len vpon vs, in takyng away our good kyng, gods true re­ligion, Gods true prophetes and ministers &c. and setting ouer vs suche as seeke not the Lorde after knowledge, whose endeuoures GOD prospereth wonderfully [...] to the triall of manye, that hys people maye bothe better knowe [Page 266] themselues, and be knowen. Nowe the cause hereof is oure iniquities and greuous synnes. We did not know the tyme of our visitation, we were vnthankefull vnto god, we con­temned the gospell and carnally abused it to serue our hypocrisie, our vayne glory, our viciousnes, auarice, ydlenes, se­curity. &c. Longe did the lord lynger & tary to haue shewed mercye vppon vs, but we were euer the longer, the worse. Therfore most iustly hathe God dealt with vs, and dealeth with vs. Yea, yet we may see, y ^t his iustice is tempered with much mercy: wherto let vs attribute that we are not vtter­ly consumed: for if the lord should deale with vs after oure deserts (alas) how could we abide it? In his anger therfore, seyng he doth remember hys mercy vndeserued, yea vnde­syred on our behalfe, let vs take occasion the more spedelye to go out to mete him, not with force and armes, for we are not so able to withstand hym, much lesse to preuaile against hym: but to beseche hym to be mercifull vnto vs, and accor­ding to his wāted mercy to deale with vs. Let vs arise with Dauyd and say: Ne intres in iudicium cum seruo tuo. &c. Enter not into iudgement (oh Lorde) with thy seruant, for in thy sight no flesh liuyng shall be iustifyed. Let vs send ambassa­dors wyth the Centurion and say, Lord we are not worthy to come our selues vnto thee, speake the worde and we shal haue peace. Let vs penitētly with the Publicane loke down on the earth, knocke our hard hartes to burst them, and cry out: oh god be merciful vnto vs wretched synners. Let vs with the lost sonne returne and say, O father we haue syn­ned against heauen and earth & before thee, we are vnwor­thy to be called thy children. Let vs (I say) do on this sort, that is, hartely repente vs of our former euill lyfe and vn­thankefull gospelling past, conuert & turne to god with our whole hartes, hopyng in hys great mercy through Christ, and hartelye calling vppon his holye name, and then vn­doubtedly we shall fynde and feele otherwyse then yet we fele, both inwardly and outwardly. Inwardly we shal fele peace of conscience betwene god and vs, which peace passeth al vnderstādyng, & outwardly we shall feele much mitigation of these miseries, yf not an outward taking of thē away.

Therfore my derely beloued in the lorde, I your poo­rest [Page 268] brother now departyng to the Lord, for my vale in aeternum, for this present lyfe, pray you, beseche you, and euen from the very bottome of my hart, for al the mercies of god in Christ shewed vnto you, most earnestly begge and craue of you out of prison, as often out of your pulpittes I haue done, that ye will repente you, leaue your wycked and euil lyfe, be sory for your offences and turne to the lorde, whose armes are wyde open to receiue and embrace you, whose stretched out hande to strike to death, stayeth that he might shewe mercy vpon you: for he is the lord of mercy and god of all comfort, he wyll not the death of a synner, but rather that he should returne, conuert and amend, he hath no pleasure in the destruction of men, hys long suffryng draweth to repentaunce before the tyme of vengeaunce and the daye of wrathe which is at hande, doth come. Now is the axe layed to the roote of the tree, vtterlye to destroye the impenitent. Now is the fyer gone out before the face of the Lorde, and who is able to quench it? Oh therefore repente you, repente you. It is enough to haue lyued as we haue done. It is e­nough to haue played the wanton gospellers, the proud protestantes, hypocriticall & false Christians, as (alas) we haue done. Now the lorde speaketh vnto vs in mercy and grace: oh turne before he speake in wrath. Yet is there mercy with the lorde and plenteous redemption: yet hath he not forgotten to shew mercy to them that cal vpō hym: oh then cal vpon him while he may be founde, for he is rich in mercy and plentiful to al them that cal vpon him: so that he that calleth vpon the name of the lord shalbe saued. If your sinnes be as red as skarlet, the Lord saith he wil make them as white as snow. He hath sworne and neuer will repente hym thereof, that he wyll neuer remēber our iniquities, but as he is god faithfull and true: so will he be our God, and we shalbe his people. Hys law wyll he wryte in oure hartes, and engraft it in oure myndes, and neuer wyll he haue in mynde oure vnryghteousnes.

Therfore my dere hartes in the Lord, turne you, turne you to the lorde your father, to the lorde your Sauiour, to the Lorde your comforter. Oh why do you stop your eares and harden your hartes to day, when you heare hys voyce by me your porest brother? Oh forget not how that the lord [Page 268] hath shewed hym selfe true, & me hys true preacher by brynging to passe these plagues which at my mouth & by my preaching ye oftē heard before they came: specially whē I entreated of Noes flood, and whē I preached of the 23. chap. of. S. Math. gospel on S. Steuēs day the last y ^t I was with you. And now by me the same Lord sendeth you word (dere cun­trey men) that if ye will goe on forewardes in your impe­nitencie, carnality, hypocrisy, idolatry, couetuousnes, swea­ring, gluttony, dronkennes, whoredome, &c. wherewith (a­las, alas) our countrey floweth: yf (I saye) ye wil not turne & leaue of, seyng me now burned emongs you, to assure you on all sydes how god seketh you and is sory to do you hurt, to plague you, to destroy you, to take vengeance vpon you: oh your bloode wyll be vppon your owne heades. Ye haue bene warned & warned again, by me in preaching, by me in burnyng. As I said therfore I say agayne (my deare hartes and derlinges in the Lord) turne you, turne you, repent you repent you, cease from doyng euill, study to do well, awaye with idolatry, flye the Romishe god & seruice, leaue of from swearing, cut of carnality, abandon auarice, driue away drō kennes, flye frō fornication & flattery, frō murther & malice, destroy disceitfulnes & cast away al the workes of darknes, put on piety & godlines, serue god after his word & not after custome, vse your tonges to glorify god by praier, thankes geuing & confessiō of his truth &c. Be spiritual, & by y ^e spirit mortify carnal affectiōs, be sober, holy, true, louing, gentle, merciful, & then shal the lords wrath cease, not for this your doyngs sake, but for hys mercies sake. Go to therfore (good cuntreymē) take this coūsel of the lord by me now sent vnto you, take it as y ^e lords coūsel (I say) & not as mine, y ^t in y ^e day of iudgemēt I may reioyce with you and for you: the which thing I hartely desyre, and not to be a witnes against you. My blood wil cry for vēgeance, as against the papists gods enemies (whom I besech god if it be his good wil, hartelye to forgeue, yea euen them which put me to death and are the causers therof, for they know not what they doe) so wyl my blood cry for vengeance against you (my dearely beloued in the lord) if ye repent not, amend not, and turne not vnto the Lorde. Turne vnto the Lorde, yet once more I hertely be­seche thee, thou Manchester, thou Bolton, Burye, Wigyn, [Page 269] Lierpole, Ashton vnderlyne, Mottrine, Stepport, Winsley Eccles, Preste, Middleton, Radcliefe, and thou Citye of Westchester, where I haue truely taught and preached the worde of god. Turne I say vnto you all, and to al the inha­bitauntes thereaboutes, vnto the Lord our god, and he wil turne vnto you. He wyll say vnto his aungel: it is enough, put vp thy sword. The which thyng that he wyl do, I hum­bly besech his goodnes for the precious bloodes sake of his deare sonne our sauiour Iesus Christ. Ah good brethrē, take in good part these my laste wordes vnto euerye one of you. Pardon me mine offences and negligence in behauiour a­monges you. The Lord of mercy pardon vs all our offēces for our sauiour Iesus Christes sake, Amen.

¶To the faythfull and such as professe the true doc­trine of our Sauiour Iesus Christe, dwellyng at VValden and thereaboutes, Iohn Bradford a most vnworthy seruant of the Lorde, nowe in bandes and condemned for the same true doctryne, wisheth grace, mercye and peace, wyth the encrease of all godlines, in knowledge and lyuyng, from God the father of all comforte, through the desertes of our a­lone and full redemer Iesus Christe, by the mightye workyng of the most holy spirite, the comforter for euer. Amen.

WHen I remember how that by the prouidēce and grace of god, I haue bene a man by whō it hath pleased hym, through my ministery to call you to repentaunce and amendement of lyfe somethyng effectually (as it seemed) & to so we emōgs you his true doctrine & religiō, left that by my affliction and the stormes now rysen to trye the faythful, and to conforme them like to the Image of the sonne of GOD, into whose companye we are called, ye myghte be faynte harted: I coulde not but out of prison se­cretly [Page 270] (for my kepers may not know that I haue penne and ynke) to write vnto you a signification of the desyre I haue that you should not only be more confirmed in the doctrine I haue taught emonges you, which I take on my death as I shall aunswer at the daye of dome, I am perswaded to be gods assured, infallible and playne truth: but also should after your vocation auouch the same by confession, professi­on, and lyuyng. I haue not taught you (my dearely beloued in the lord) fables, tales, or vntruth, but I haue taught you the verity, as now by my blood gladly (praysed therefore be god) I shal seale vp the same. In dede to cōfesse the truth vnto you and to all the church of Christ, I do not thinke of my selfe but that I haue moste iustlye deserued not onelye this kinde, but also all kyndes of deathe and that eternallye, for myne hypocrisye, vayne glory, vncleannes, selfe loue, coue­tousnes, ydlenes, vnthankefulnes, and carnal professing of gods holy gospell, lyuyng therein not so purely, louynglye, and painfully as I shoulde haue done: the lord of mercy for the blood of Christ pardon me as I hope, yea I certainelye beleue he hath done for his holy names sake through christ. But my dearely beloued, ye and all the whole worlde maye see and easely perceiue, that the prelates persecute in me another thing then mine iniquities: euē christ himself, christes verity and truthe, bicause I can not, dare not, nor wyll not confesse transubstantiation, and howe that wicked men, yea myce and dogges, eatyng the sacrament (which they terme of the altare, therby ouerthrowyng christes holy supper vt­terly) do eate christes naturall and reall bodye borne of the Virgine Mary. To beleue and confesse as gods worde tea­cheth, the primatiue churche beleued, and al the catholyke & good holy fathers taught for 500. yeres at y ^e least after christ, that in the supper of the Lorde (which the masse ouerthroweth, as it doth Christes priesthode, sacrifyce, death and passi­on, the ministery of hys worde, true fayth, repentaunce and all godlines) whole Christ god and man is present by grace to the fayth of the receyuers, but not of the standers by and lokers on, as bread & wyne is to theyr senses: wil not serue, and therfore I am condempned and shalbee burned out of hand as an heretyke. Wherfore I thanke my lord god har­tely, [Page 271] that wil & doth vouch me worthy to be an instrument, in whō he him self wold suffer. For ye see my affliction and death is not simplye bicause I haue deserued no lesse, but much more at his handes and iustice: but rather because I confesse hys veritye and truth, and am not affrayd through his gifte, so to doe, that ye also mighte bee confirmed in his truth.

Therfore my dearely beloued, I hartely do praye you and so many as vnfaynedly loue me in god, to geue with me and for me most hartye thankes to our heauenly father through our Sauiour Iesus Christ, for this his exceding great mer­cy towards me & you also, y ^t your fayth shold not wauer frō the doctrine I haue taught and ye haue receaued. For what can ye desire more to assure your consciences of the veritye taughte by your Preachers, then their owne liues? Goe to therfore (my deare harts in y ^e lord) wauer not in Christes re­ligiō truely taught you & set forth in King Edwards dayes. Neuer shal the enemyes be able to burne it, to prison it and kepe it in bonds. Vs they may prison, they maye bynde and burne, as they do and wil do so long as shal please the lord, but our cause, religion and doctrine which we confesse, they shall neuer be able to vanquishe and put away. Their Ido­latry and popyshe religion, shal neuer be builte in the con­sciences of men that loue the truth. As for those that loue not gods truth, that haue no pleasure to walke in y ^e wayes of the Lord, in those (I say) the deuill shal preuayle, for god wil geue them strong illusiō, to beleue lies. Therfore (deare brethren and sisters in the Lord) I humbly besech you and pray you in the bowells and blood of our Lord and Saui­our Iesus Christ, now going to the death for the testimony of Iesus, as often times I haue done before thys presente out of the pulpit, that ye would loue the Lordes truth: loue it (I say) to liue it, and frame your liues thereafter. Alas ye knowe the cause of all these plagues fallen vpon vs, and of y ^e successe which Gods aduersaryes haue dayly, is for our not liuing gods word [...]: ye know how that we are Gospel­lers in lippes and not in life: we are carnall, full of concupi­scene, idle, vnthankefull, vncleane, couetous, a [...]gant, dis­semblers, craftye, subtile, malicious, false, backebiters &c.

[Page 272]And euen glutted with gods word, yea we lothed it, as dyd the Israelites the Manna in the wildernes: and therefore as to them the Lords wrath waxed whotte, so doth it vnto vs: so that there is no remedye but that (for it is better late to turne then neuer to turne) we confesse our faultes euen from the bottome of our harts, and with hartie repentance, (which god worke in vs al for hys mercyes sake) we runne vnto the Lord our God, which is exorable, merciful and so­ry for the euil poured out vpon vs, and cry out vnto him w ^t Daniell saying: we haue sinned, we haue sinned, greuous­lye (Oh lord god) against thy maiesty, we haue heaped ini­quitie vpō iniquitie, the measure of our transgressiōs flow­eth ouer, so y ^t iust is thy wrath & vēgeance fallē vpō vs: for we are very miserable, we haue cōtēpned thy long suffering, we haue not harkened to thy voyce when thou haste called vs by thy preaches, we hardened our hartes, and therefore now deserue that thou sende thy curse hereupon to harden our hartes also, that we should henceforth haue eyes and see not, eares and heare not, hartes and vnderstande not, leste we should be conuerted and saued. Oh be merciful vnto vs, space vs good Lord and al thy people whō thou hast deare­ly bought. Let not thine enemies triumphe altogether & al­waies against thee, for then wil they be puft vp. Loke down and behold the pitifull complaintes of the poore: let the sor­rowfull sighinges of the simple come in thy sight, and be not angry with vs for euer. Turne vs (Oh Lord god of hostes) vnto thee and turne thee vnto vs, that thou mayest be iusti­fied in thy swete sētences, and ouercome when y ^u art iudg [...]d, as now thou art of our aduersaries: for they saye where is their god? Can God deliuer them now? Can their gospell serue them? Oh Lord how long? For the glory of thy name, and for thy honours sake, in the bowels and blood of Iesus Christ, we humbly besech thee, come and helpe vs, for we ar very miserable. On this sort, I say, dearelye beloued, let vs publikelye and priuately bewaile oure sinnes: but so that hereto we ioyne ceasing from wilfulnes and sinne of pur­pose, for ells the Lorde heareth not oure prayers, as Dauid sayth. And o [...] Saint Iohn it is written, the impenitent syn­ners [Page 273] god heareth not. Now impenitent are they which pur­pose not to amend their liues: as for example, not only those which folow stil theyr pleasures in couetousnes, vncleanes, carnalitie: but those also which for feare or fauour of man, do against their conscience, consent to the romish rags, and re­sort to the rotten religion, communicating in seruice and ce­remonyes with the papistes, thereby declaring themselues to loue more the worlde then God, to feare more man then Christ, to dread more the losse of temporall thinges, then of eternal: in whom it is euident, the loue of God abideth not: for he that loueth the worlde, hath not Gods loue abidyng in him, sayth the Euangelist.

Therfore (my deare harts, and deare agayne in the lord) remember what ye haue professed, Christes religiō & name, and the renouncing of the deuil, sinne and the worlde. Re­member y ^t before ye learned A. B. C. your lessō was Christs crosse. Forget not that Christ wil haue no disciples, but such as wil promise to denie them selues, to take vp their crosse (marke, they must take it vp) & follow him, & not the multi­tude, custome & vse. Cōsider for gods sake, y ^t if we gather not with Christ, we scatter abroade. What should it profite a mā to winne the whole world, and lose his own soule? We must not forget that this life is a wildernes and not a paradyse, here is not oure home, we are nowe in warfare: we muste nedes fight, or els be taken prisoners. Of al things we haue in this life, we shal cary nothing w ^t vs. If Christ be our cap­tain, we must folow hī as good souldiers. If we kepe cōpany with him in afflittion, we shal be sure of his societie in glory. If we forsake not him, he wil neuer for sake vs. If we cōfesse him he wil cōfesse vs: but if we deny him, he wil deny vs. If we be ashamed of him, he wil be ashamed of vs. Wherefore as he forsoke father, heauen, and al things to come to vs: so let vs forsake all thinges to come to him, being sure & moste certayne y ^t we shal not lose therby. Your children shal finde & feele it double, yea treble, what soeuer ye lose for y ^e Lords sake, and ye shal finde and fele peace of conscience & frende­ship with god, which is more worth then al the goods of the world.

My dearly beloued, therfore for the Lordes sake cōsider [Page 274] these thynges, which I now write vnto you of loue, for my Vale and laste farewell for euer in thys present life. Turne to the Lorde, repente ye your euill and vnthankeful life, de­clare repentaunce by the fruites, take time whyles you haue it, come to the Lorde whiles he calleth you, runne in­to his lappe whiles his armes be opē to embrase you, seeke him whiles he may be found, cal vpon him whiles time is conueniente, forsake and flye from all euill both in religion and in the rest of your life and conuersation, let your lighte so shine before men, that they may see your good woorkes and prayse god in the day of his visitation. Oh come again, come againe ye straunge children & I wil receaue you, sayth the Lord. Conuert and turne to me and I will turne vnto you. Why wil ye nedes perishe? As sure as I liue (swereth the Lord) I wil not your death, tourne therefore vnto me. Can a woman forget the child of her wombe? If she should, yet wil not I forget you, sayth the lord your god. I am he, I am he which putteth awaye your sinnes for mine owne sake. Oh then (deare frends) turne, I say, vnto your dearest father: Cast not these his sweete and louing woordes to the grounde and at your tayle, for the Lorde watcheth on hys worde to performe it, which is in two sortes: to them that lay it vp in their hartes and beleue it, will he pay all and e­ternall ioye and comforte. But to them that caste it at their backes and wilfully forget it, to them (I say) wil he poure out indignation and eternal shame. Wherfore I hartely yet once more besech and pray you and euery of you, not to con­temne this poore and simple exhortation which now out of prison I make vnto you, or rather the Lord by me. Loth would I be to be a witnes against you in the last day, as of truth I must be if ye repent not, if ye loue not gods gospel, yea if ye lyue it not. Therfore to conclude, repent, loue gods gospell, lyue it in all your conuersation: so shall gods name be praysed, his plagues mitigated, his people comforted, & his enemies ashamed. Graunt all thys thou gracious Lord god to euery of vs, for thy deare sonnes sake oure Sauiour Iesus Christ: To whom with thee and the holy ghost be e­ternall glory for euer and euer, Amen. The 12. of Febr. 1555.

To the honourable lord Russell, nowe Earle of Bedford, being then in trouble for the veritye of gods Gospell.

THe euerlasting and most gracious god & fa­ther of our sauioure Iesu Christ, blesse your good Lordship with al manner of heauenly blessinges in the same Christ our onely com­fort and hope, Amen.

Praysed be god our father which hath vou­ched you worthy, as of fayth in his Christ, so of his crosse for the same. Magnified be his holy name, who as he hath deli­uered you from one crosse, so he hath made you willinge (I trust) and ready to beare an other when he shal see his time to lay it vpon you: for these are the most singular giftes of God geuē as to fewe, so to none els but to those few which are most deare in his sight. Faith is reckened and worthely, among the greatest giftes of god, yea it is the greatest it self y ^t we enioy, for by it, as we be iustifyed & made gods childrē, so are we temples & possessours of y ^e holy spirit, yea of Christ also, Eph. 4. and of the father him self, Iohn. 14. By fayth we driue the deuil away. 1. Pet. 5. We ouercome y ^e world. 1. Ioh. and are already citizens of heauen and fellowes with gods deare saints. But who is able to recken the riches that thys fayth bringeth with her vnto the soule shee sitteth vpō? No man nor Angell. And therfore (as I sayd) of al gods giftes, she may be set in the toppe & haue the vppermost feare. The which thing if men considered (in that she commeth alonely frō gods own mercy seate, by the hearing, not of Masse or Mattyns, Diriges or such draffe, but of the word of God in such a tong as we can and do vnderstand) as they would be diligent and take great heede for doing or seing any thyng which might caste her down (for thē they fal also) so would they with no lesse care, read and heare Gods holy woorde, ioyning therto moste earnest and often prayer, aswel for the more and better vnderstanding, as for the louyng, liuing & confessing of the same, maugre the head of the deuil, y ^e world, our flesh, reason, goods possessions, carnall frendes, wyfe, children, and very life here, if they shoulde pulle vs barke to [Page 276] harken to their voyce and counsell, for more quiet, sure, and longer vse of them.

Now, notwithstanding this excellency of fayth, in that we read the Apostle to match therewith, yea (as it were) to preferre suffering persecution for Christes sake, Philip. 1. I trowe no man will be so fonde as to thinke otherwise, but that I and all gods children haue cause to glorifie & prayse god, which hath vouched you worthy so great a blessing. For though y ^e reason or wisedome of the world thinke of y ^e crosse according to their reach and according to their present sense, & therefore flyeth from it as from a most great ignominie & shame: yet Gods scholers haue learned otherwise to thinke of the crosse, that it is the frame house in the which god fra­meth his children like to his sonne Christe: the fornace that fyneth gods golde: the highe waye to heauen: the Sute and Liuerey that gods seruaūtes are serued withal: the Earnest and beginning of al consolation & glory. For they (I meane gods scholers, as your Lordship is I truste) doe enter into gods Sanctuarie, Psal. 72 lest their fete slip. They loke not as beasts do, on things present only but on thinges to come, & so haue they as present to fayth, the iudgement & glorious cōmyng of Christ, lyke as y ^e wicked haue now their worldlye welthe wherin they wallow & wil wallow til they tūble headlong into hel, where are torments too terrible and endles. Now they follow the Feende as the Beare doth y ^e trayne of honie and the Sowe the swillinges, till they be broughte into the slaughterhouse, and then they knowe that their prosperity hath brought them to perdition. Then crie they woe, woe, we went the wrong way: we counted these men (I meane such as you be y ^e suffer for gods sake losse of goods, frendes and life, whō they shal see endued with rych robes of righ­teousnes, crownes of most pure precious golde, and palmes of conquest in the goodly glorious palace of y ^e Lambe, where is eternalioye, felicitie &c.) we counted (will they then say) these men but fooles and madde men, we toke their condi­tions to be but curiositie, &c. But then wil it be to late, then the time will be turned, laughing shall be turned into wee­ping, and weeping into reioycing. Read Sapien. 2. 3. 4. 5.

Therfore (as before I haue sayd) greate cause haue I to thanke God which hath vouched you worthy of thys most [Page 277] bountifull blessing: muche more then you haue cause (my good Lorde) so so bee, I meane thankefull. For loke vpon your vocation I praye you, and tell me howe many noble men, Earles sonnes, Lordes, Knightes and men of estima­tion hath God in thys Realme of Englande dealte thus with all? I dare say you thinke not that you haue deserued thys. Only Gods mercy in hys Christ hath wroughte thys on you, as he dyd in Ieremyes tyme on Abimeleche, in A­chabs time on Abdias, in Christes tyme on Ioseph of Ari­mathia, in the Apostles tyme on Sergius Paulus and the Queene of Candaces chamberleyne. Onely now be thank­full and continue, continue, continue (my good Lord) conti­nue to confesse Christ. Be not ashamed of hym before men, for then will not he be ashamed of you. Nowe will he trye you: sticke faste vnto hym and he will sticke faste by you: he will be with you in trouble and deliuer you. But thē must you cry vnto hym, for so it precedeth: Psa. 9 [...]. he cryed vnto me and I heard: I was with him in trouble &c. Remember Lothes wyfe which loked backe. Remember Fraunces Spira. Re­mēber that none is crowned but he that striueth lawfullye. Remember that all you haue, is at Christes commaunde­ment. Remember he lost more for you then you can lose for him. Remember you lose not that which is lost for his sake, for you shall fynde much more here and els where. Remem­ber you shall dye, and when where, and howe, you can not tell. Remember the death of sinners is moste terrible. Re­member the death of Gods Saints is precious in his sight. Remēber y ^e multitude goeth the wideway, which windeth to woe. Remēber y ^t the straite gate which leadeth to glory hath but fewe trauellers. Remember Christ biddeth you striue to enter in thereat. Remember he that trusteth in the lord shall receaue strength to stand agaynst al the assaultes of his ene­mies. Be certayne al the heares of your head are numbred. Be certayn your good father hath poynted boundes ouer the which y ^e deuil dare not loke. Cōmitte your self to him: he is, hath bene, & wil be your keper: cast your care on him & he wil care for you. Let Christ be your scope & marke to pricke at: let hī be your patrō to worke by: let hī be your ensāple to folow: geue hī as your hart so your hand, as your mind so your toūg, as your faith so your fete, & let his word be your candle [Page 278] to go before you in al matters of religion. Blessed is he that walketh not to these popysh prayers, nor stādeth at thē nor sitteth at them: Psa. 1 2. Cor. 6. glorifye God in both soule & body. He that gathereth not with Christ scattereth abroade. Vse prayer, loke for gods helpe, which is at hand to them y ^t aske & hope therafter assuredly. In which prayer I hartelye desire your Lordship to remember vs, who as we are going with you right gladly (God therfore be praysed) so we loke to goe be­fore you, hoping that you wil followe, if God so wil, accor­dinge to youre dailye prayer: thy wyll bee done on earth &c. The good spirite of God alwayes guide your Lordship vn­to the end, Amen.

An other letter to the Lord Russell

THe eternal mercyes of God in his deare sōne our sauiour Iesus Christ, be more and more felte and hartely perceaued of you, my good Lord, to your endles ioye and comfort, Amē.

Because your Lordshippe looketh not for thankes of me for Gods benefites ministred by you, and in fewe wordes I can not dulye declare that I woulde do, I will omitte the same, praying God our deare father in the day of his retribution to remember it, & in the meane season to assist, counsel, and comfort you as his child for euer in all thynges. I doubt not but that you haue that childly opinion. Yea persuasion of his goodnes in Christ to­wards you: thē which blessing (my good lord) none is grea­ter geuen to man vpon earth. For assuredly he that hath it, is the very childe of God, elect before al time in Christ Iesu our lord, & therfore shal enioy euerlasting felicitie, although he be here afflicted and tossed in trouble and temptation to hys trial, that when he is found faythful he may receaue the crowne of glory. The onely thyng that discerneth the child of God from the wicked, is thys fayth, trust and hope in gods goodnes through Christ, the which I trust you haue, God encrease it in you & make you thankful. Certainly such as enioye it be happy: if they be happye, and that happines is not where any thinge is to bee desired, they can not but [Page 279] for euer be moste assured of perseueraunce to saluation, for if they fall the lorde putteth vnder his hande that they shall not perish: they are beloued of Christ which loueth them to the very ende. God for his mercy sake in Christe open more & more your eies to see this his swetenes in Christ, to make you secure in him, and awake the fleshe from her securitye, to be vigilant and heedeful how you may most behaue your selfe in thankfull obedience to God and carefull helpe and seruice to his people, that all your whole lyfe may tende to this, how by example and otherwyse you may doe good to others, and still confirme his true seruyce and religion by your constancy. Wherin if you continue to the ende you shal receiue an incorruptible crowne of immmortal & vnspeaka­ble glory: but if for bicause of gods tarying, which is only to proue you, you relent (which god forbid) thinking it enough in hart to serue god, and in body to do as may make most to your commodity temporally, as many do: then vndoubted­ly your stāding hetherto (wherfore gods holy name be prai­sed) shall make much more for the papisticall kyngdome and glory thereof, then if you had neuer done as you haue done. Wherof (my good lord) be not wearye nor vnthankfull, for with the godly and in the church of god you are and shalbe had as a worthy mēber of christ, worthy of double honour, because god of his goodnes hath vouched you worthy with out your desertes. In the one, that is for landes and possessi­ons, you haue companions many: but in the other (my good lord) you are A per se A with vs to our comfort and ioye vn­speakable, so long as you continue (as I trust you wil do to the ende) and to our most heauy sorrowe (which god forbid) if you should relente in any pointe.

Therfore I besech your lordshippe in the bowels and blood of our sauiour Iesus Christ, to perseuer and continue to the ende. He that hathe not tempted you hetherto aboue your strength, wil continue so to the ende. If for a tyme he hyde hys face from you, yet he doth it but for a momente to make you the more hartely to cry to hym, and surely he wil heare you, not onely when you are in cryeng, but also whi­lest you are in thynkyng how to cry: he is with you in trouble and wyll in deede delyuer you. The longer he taryeth, [Page 280] the more pleasantly and comfortably will he appeare. Only beleue and loke for his helpe and you shall haue peace, such peace as the world knoweth not nor can know, the whiche god geue vs a true feelyng of, and then we shall not be gre­ued with afflictions, but rather reioyce in thē, because they are but exercises and tryals of faith, to the encrease of faith and patience, with many godly vertues. &c.

As cōcernyng the number and charges of vs heare (which this day I heard your lordship desired to vnderstande) this is so much as I know, that we are iiij. in number together, whose names this bearer shall tell you. The charges of the least is xij. s. a weake. There are .v. others whose charges be not so great, but as they will themselues, I meane they pay daily as they take, and that to the vttermost: these were neuer ministers. I trust there is no vrgent neede in anye of vs al, & (I thinke) leaste in my self, through god my fathers prouidence, the which I haue and doe dayly wonderfullye feele, his name therfore be praysed. Other thynges I would wryte, but because they may be more safely told by this bringer, I haue omytted the same for that purpose. God of hys goodnes euer be wyth you & kepe your lordship to the very ende as hys dere child, Amē, Amen.

¶To. M. VVarcuppe and his wife, Maistres VVilkinson, and other of his godly frendes with their families.

THe same peace our sauiour Christe left with his people, whiche is not w ^tout warre with the world, almighty god worke plentifullye in your hartes now and for euer, Amen.

The time I perceiue is come wherein the lordes ground will be knowen, I meane it will now shortly appeare, who haue receyued gods gospel into their harts in dede, to the taking of good roote therin, for such will not for a litle heate or sunne burning, wyther, but stiffely will stande and growe on, mangre the malice of al burning showres & tempests. And for as much as (my be loued in the Lorde) I am persuaded of you, that ye bee in deede the children of god, gods good ground, which grow­eth and will grow on (by gods grace) bringing forth fruit to [Page 281] gods glory after your vocatiōs, as occasion shal be offered, burne y ^e sunne neuer so whote: therfore I cānot but so signi­fy vnto you, & hartely pray you and euery one of you, accordingly to go on forewardes after your maister Christe, not sticking at the foule way and stormye wether which you are come into and are like so to do, of this beyng most certain, y ^t the ende of your iorney shalbe pleasaunt & ioyful, in suche a perpetuall rest and blissefulnes, as cannot but swalowe vp the showres that ye nowe feele and are soused in, if ye of­ten set it before your eies after Paules counsell in the later ende of the 4. and begynnyng of the 5. of the 2. epist. to y ^e Cor. Read it I pray you and remember it often, as a restoratiue to refreshe you, least ye fainte in the way. And besides this, set before you also, that though y ^e weather be foule & stormes growe apace, yet go not ye alone, but other your brothers & sisters pad the same path, as S. Peter telleth vs, & therfore company should cause you to be y ^e more couragious & chereful. But if ye had no companye at al to go presently w ^t you, I pray you tell me if euen frō the beginning, the best of gods frends haue foūd any fairer weather & way to the place whether ye are going I meane heauen) then ye now find & are like to do: excepte ye wyll with the worldlings, which haue their portion in this lyfe, tary stil by the way till y ^e stormes be ouerpaste, and then eyther night wil so approche that ye cannot trauaile, either the dores wil hee sparred before ye come, and so you shal lodge without in wonderful euil lod­gings. Reade Apo. 22. Beginne at Abel and come frō him to Noe, Abrahā, Isaac, Iacob, Ioseph the Patriarckes, Moses, Dauid, Daniel, & al the Saints in y ^e olde testamēt, & tel me whether uer any of them founde any fairer way then ye now finde. If the olde Testamēt wil not serue, I pray you come to the new, & beginne with Mary & Ioseph, & come frō thē to Za­chary, Elizabeth, Iohn Baptist, & euery one of the Apostles & Euangelists, and search whether they al found any other waye into the City, we trauel towardes, then by many tri­bulacions. Besydes these, if ye should call to remembraunce the primatiue church, lorde god ye shoulde see so manye to haue geuē cherefully their bodies to most greuous tormēts rather then they would be stopped in their iorney, y ^t there is no day in the yere, but (I dare say) a M. was the fewest that with greate ioye loste their homes here, but in the Citye [Page 282] they wente vnto, haue found other manner of homes then mans mynd is able to conceiue. But if none of al these wer, if ye had no cōpany now to go with you, as ye haue me your poore brother and bondman of the lorde, with many other I truste in god if ye had none other of the fathers, Patriarckes, good Kings, Prophetes, Apostels, Euangelists, Martyrs and other holy sainctes & children of God that in their iourney to heauen warde found as ye nowe fynde & are like to finde if ye goe on forwarde as I truste ye will: yet ye haue your maister and your captaine Iesus Christ, the dere derlyng and onelye begotten and beloued sonne of God, in whom was al the fathers pleasure, ioye and delectation, ye haue hym to go before you, no fayrer way but much fouler, into this our city of Ierusalē. I nede not (I trust) to reherse what maner of way he found. Beginne at his birth and till ye come to his buriall, ye shall finde that euerye foote and stryde of his iourney, was no better, but muche worse then yours now is.

Wherfore (my derely beloued in the Lord) be not so deinty as to loke for that at gods handes your dere father, whiche the fathers Patriarckes, Prophets, Apostles, Euangelists, Martyrs, Saincts, and his own sonne Iesus Christ did not fynde. Hetherto we haue had fayre way (I trow) and fayre weather also: nowe bicause we haue loitered by the waye and not made the speede we should haue done, our louyng lord and swete father hath ouercast the weather and styrred vp stormes and tempestes that we mighte wyth more hast rūne out our race before night come, and the dores be spar­red. The deuil standeth now at euery Inne dore in hys city and countrey of this worlde, cryeng vnto vs to tarye and lodge in thys or that place, till the stormes be ouerpast: not that he would not haue vs wette to the skinne, but that the tyme might ouerpasse vs to our vtter destruction. Therfore beware of his entisemēts: cast not your eyes on things that be present, phi. 3. how this man doth and how that man doth: but caste your eies on the gleue ye runne at, or els ye wil loose the game. Ye know that he which rūneth at the gleue, doth not looke on other that stande by and goe thys waye or that waye, but altogether he looketh on the gleue, and on them that runne wyth hym that those whiche bee be­hinde [Page 283] ouertake him not, and that he maye ouertake them which be before: euen so should we do, leaue of lookyng on those which will not runne the race to heauens blisse by the pathe of persecution with vs, and cast our eyes on the ende of our race and on them that goe before vs that we maye o­uertake them, and on them whiche come after vs, that we may prouoke them to come the faster after. He that shoo­teth will not cast his eies in his shooting on them that stād by or ryde by the wayes (I trowe) but rather on the marke he shooteth at, for els he were like to wynne the wrōg way: Euen so my derely beloued, let your eies be set on the marke ye shoote at, euen Christe Iesus, who for the ioye he set be­fore hym, dyd ioyfully cary his crosse, contēning the shame, and therfore he now sitteth on the right hande of the throne of god. Let vs followe hym, for this did he that we shoulde not be faynt harted. For we may be most assured, Hebr. 12 Rom. 8 2. Tim. 3 Math. 12 that if we suffer with him, we shall vndoubtedlye raigne with hym, but if we denye hym, surely he will denye vs: for he that is ashamed of me (sayeth Christ) and of my gospel in this faith­les generation, I will bee ashamed of hym before the Aun­gels of God in heauen. Oh how heauye a sentence is this to al such as know the Masse to be an abhominable idol, ful of idolatry, blasphemy & sacrilege against god and his Christe (as vndoubtedly it is) and yet for feare of men, for losse of lyfe or goodes, yea some for aduantage and gayne, wyl ho­nest it with their presence, dissemblyng both with God and man, as their owne harte and conscience doth accuse them? Better it were that such had neuer knowne the truthe, then thus wittinglye, and for the feare or fauour of man, whose breath is in his nosethrelles, Esay. 2 2. Pet. 2 Heb. 6.10. to dissemble it or rather (as in dede it is) to deny it. The ende of suche is like to bee worse then their beginning. Suche had nede to take heede of the two terrible places to the Hebrewes in the vi. and x. Chap­ters, leaste by so doyng they fall therein. Let them beware they play not wily beguile themselues, as some doe I feare me which goe to Masse, and because they worship not, nor knele not, nor knocke not as others doe, but sit still in their pues, therfore they thinke thei rather do good to others thē hurt. But (alas) if these men would loke into their own consciences, there should they se that they are very dissemblers [Page 284] and in seking to deceaue others (for by this meanes the ma­gistrates thynke them of their sorte) they deceaue thēselues. They thinke at the eleuation time, al mens eies are set vpō thē to marke how they do. They thynke others hearyng of such mē going to masse, do see or enquyre of their behauiour there. Oh if there were in those men that are so presente at y ^e masse, eyther loue to god, or to theyr brethern, thē would they for the one or both, openly take gods parte and admo­nishe the people of their idolatry: Math. 10 3. Reg. 8 Apoc. 3 they feare man more then him which hath power to cast both soule and body into hell fyre, they halte on bothe knees: they serue .ij. maisters. God haue mercy vpon suche and open theyr eyes wyth hys eye salue that they may see, that they whiche take not part with god, are against God, and that they which gather not wyth Chryste, doe scatter abroade. Oh that they woulde reade what Saincte Iohn sayeth wyll bee done to the fearefull. Apoc. 21 Apo. 3. The counsell geuen to the churche of Laodicea is good coū ­sell for suche.

2. Tim 1 Rom. 1But to returne to you agayn (derely beloued) be no tye ashamed of gods gospel. It is the power of god to saluatiō, to al those that do beleue it. Be therfore pertakers of the afflicti­ons, as God shall make you hable, knowyng for certayne, that he wyll neuer tempte you farther then he wyll make you able to beare: 1. Cor. 10. phi. 1. 1. pet. 3. Math. 5 And thinke it no smal grace of god to suf­fer persecution for gods truth, for the spiryte of god resteth vpon you, and ye are happy as one day ye shall see. Reade 2. Thess. 1. and Hebr. 12. As the fyre hurteth not golde but ma­keth it fyner, so shall ye bee more pure by suffering wyth Christ. 1. Pet. 1. The flaile and wynde hurteth not the wheat but clenseth it from the chaste. And ye (dearely beloued) are gods wheate, feare not therfore the flayle, feare not the fan­nyng wynde, feare not the milstone, feare not the ouen, for all these make you more meete for the lordes owne toothe. Sope, though it be blacke, soileth not the clothe, but rather at the length maketh it more cleane: so doth the blacke crosse helpe vs to more whitenes, if God strike wyth hys battel­dore. Rom. 8 Because ye are gods shepe, prepare your selues to the slaughter, alwayes knowyng that in the syghte of the lord, our death shall be precious. The soules vnder the aultar, looke for vs to fyll vp their number: happye are we if god [Page 285] haue so apointed vs. 1. pet. 5 Math. 10. How soeuer it be (derely beloued) cast your selues wholye vppon the Lorde, with whome all the heares of your heades are numbred, so that not one of them shall perishe. Will we, nyll we, we must drynke gods cuppe if he haue appointed it for vs. Drynke it wyllyngly then, & at the fyrst when it is full, lest peraduenture if we linger, we shal drynke at the lēgth of the dregges wyth the wycked, Psal. 75 1. pet 4 if at the beginning we drinke not with hys childrē: for with them his iudgemēt beginneth, & whē he hath wrought hys wil on mount Syon, then wil he visit the nations round about.

Submit your selues therfore vnder the mighty hand of the Lorde. 1. pet. 7 Rom. 8 No manne shall touche you wythoute hys knowledge. When they touche you therefore, knowe it is to your weale: GOD thereby will worke to make you like vnto Christe here, that ye maye bee also lyke vnto hym else­where. Acknowledge your vnthankefulnes and sinne, and blesse god y ^t correcteth you in y ^e world, 1. Cor. 11. because ye shal not be dāned with y ^e world. Otherwyse might he correct vs, then in makyng vs to suffer for ryghteousnes sake: but this he doth bicause we are not of the world. Cal vpō his name through Christ for his help, as he commaundeth vs. Beleue that he is merciful to you, heareth you, & helpeth you: Psa. 50. Psal. 92 I am wyth hym in trouble, & wil deliuer him sayth he. Know that god hath appoynted boundes ouer the which the deuill, and all the worlde shal, not passe. If all thinges seeme to be against you, yet say with Iob. If he kil me I wil hope in him. Read the 91. psalm, and praye for me your poore brother & fellow suff [...]er for gods gospels sake, his name therfore be praised, & of of his mercy he make me & you worthy to suffer w ^t good consciēce for his names sake. Die once we must, & when, we know not: happy are they whō god geueth to pay natures det: I meane to dye for his sake. Here is not our home, therfore let vs accordingly cōsider things, alwais hauyng before our eyes heauēly Ierusalē, Heb. 12. Apo. 21.22. y ^e way thether to be by persecutions: the deare frendes of God, howe they haue gone it after y ^e exāple of our sauior Iesus christ, whose footesteps let vs follow euē to the very Gallowes, yf god so wyll, not doubtyng but that as he wythin three dayes rose agayne immortal: euen so we shal doe in our time: that is when the trumpe shall blow, and the aungel shal shoots, and the sonne of man shal apeare in the cloudes with innumerable [Page 286] sainctes and aungels in maiesty and greate glory, then shall the dead arise, and we shall be caught vp into the cloudes to mete the lord, and so be always wyth him. Com­fort your selues with these wordes and pray for me for gods sake. Ecarcere. 19. Nouemb. 1553.

¶To Syr Iames Hales knyght, then prisoner in the Counter in Bredestrete.

THe god of mercy, and father of all cōfort, plen­tifully powre out vpon you, and in you hys mercy, and with his consolations comforte & strengthen you to the ende, for hys and oure Christes sake, Amen.

Although, ryght worshhpfull Syr, ma­ny causes myght moue me to be contente, wyth cryeng for you to your god and my god, that he would geue you grace to perseuer well, as he hathe righte notably begonne to the great glory of hys name, & comfort of all such as feare him, as lacke of learning, of familiarity, yea acquaintaunce (for I thinke I am vnknowen to you both by face & name) & other such like thinges: yet I cannot content my self, but presume somethyng to scrible vnto you, not that I thinke my scrib­lyng can do you good but that I might hereby declare my [...] and compassion, loue, and affection I beare to­wardes your mastership, which is contented, yea desirous wyth vs poore mysers, to confesse Christes gospell in these perilous tymes and dayes of trial. Oh Lord god how good art thou, which doest thus gleane out grapes, I meane children for thy selfe, and bretherne for Christ? Looke good. M. Hales on your vocatiō, not many iudges, not many knights, not many landed men, not many rich mē & welthy to liue as you are, hath god chosē to suffer for his sake, as he hath now done you. Certainly I dare saye, you thinke not so of your selfe, as thoughe God were bounde to preferre you, or had nede of you: but rather attribute this, as all good thynges, vnto hys free mercy in Christe. Agayne I dare say, you be­yng [Page 287] a wise man, iudge of things wisely, that is concernyng thys your crosse, you iudge of it not after the worlde & peo­ple, which is magnus erroris magister, nor after the iudgemēt of reason and worldlye wisedome, whiche is folyshnes to fayth, nor after the presente sense, to y ^t whiche non videtur gaudij sed molestioe, as Paule writeth: Heb. 1 [...] but after the woorde of god, which teacheth your crosse to be, in respect of your selfe betwene god and you, gods chastising and your fathers cor­rection, nurtour, schole, trial, pathway to heauen, glory and felicitie, and the furnace to consume the drosse and mortifye the reliques of olde Adam which yet remaine: yea euen the frame house to fashion you like to the dearest Saints of god here, yea to Christ the sonne of God, that elles whece you myght be like vnto him.

Nowe concerning your crosse in respect of the world be­twene the world & you, gods word teacheth it to be a testi­moniall of Gods truth, of his prouidence, of his power, of his iustice, of his wisdome, of his anger against sinne, of his goodnes, of hys iudgement, of your fayth and religion: so that by it you are to the worlde a witnes of God, one of his testes, that he is true, he ruleth all thinges, he is iuste, wise, and at the length wil iudge the world and caste the wicked into perdition, but the godlye he will take and receaue into his eternall habitation. I knowe you iudge of things after faythes fetch and the effectes or endes of things, and so you see aeternum pondus gloriae, 2. Cor. 4. which thys crosse shall bring vnto you, dum non spectas ea quae videntur, sed ea quae non videntur. Let the worldlings waye thinges and loke vpon y ^e affaires of men with their worldly and corporall eyes, as did many in subscription of the kinges laste wil, and therfore they dyd that for the which they beshrewd thēselues: but let vs loke on thinges with other manner of eyes, as god bee praysed you did in not doing that which you were desired, and dry­uen at to haue done. You then beheld thinges not as a mā, but as a man of god, and so you doe nowe in religion, at the least hetherto you haue done, and that you myght do so stil, I humbly besech & pray you, say with Dauid: Psa. 117. Defecerūt ocu­li mei in eloquium tuū, quādo consolaberis me? Though you be as vter in fumo (for I heare you wante health) yet ne obliuis­caris [Page 288] iustificationes dei: but crie out, quot sunt dies serui tui, quā ­do facies de persequentibus me iudicium? Aba. 2. psa. 30. And be certayne quod dominus veniens veniet & non tardabit. Si moram fecerit, expec­ta illum: for he is but ad moment um in ira sua & vita in volun­tate eius. Esaye. 26. Ad vesperam demorabitur fletus, & ad matutinum leti­tia. Followe therfore Esayes Counsell: Abscondere ad mo­dicum, ad momentum, donec pertranseat indignatio eius, whiche is not indignatio in dede, but to our sense, and therfore in the 27. Esaye. 27. Chapiter of Esaye God sayth of his church and people, that as he kepeth night & day, so non est indignatio mihi, sayth he. The mother sometime beateth the child, but yet her hart melteth vpon it euen in the very beating, and therefore she casteth the rodde into the fier, and colleth the childe, geueth it an apple and dandleth it moste motherly. And to saye the truth, the loue of mothers to their children is but a trace to traine vs to beholde the loue of God towardes vs, & ther­fore sayth he: can a mother forget the childe of her wombe? As who saye, Esaye. 49. no: but if she should so do, yet will not I forget thee, sayth the Lord of hostes. Ah comfortable saying: I wil not forget thee sayth the Lord. In dede the children of God thinke oftentimes that God hath forgotten them, Psal. 26 Psa. 70.1 [...]8 37.26. Psa. 31. and ther­fore they crye: Ne abscondas faciem tuam a me &c. Ne derelin­quas me domine &c. Whereas in very truth it is not so, but to their present sense, and therfore Dauid sayd: ego dixi in ex­cessu meo, proiectus sū a facie tua. But was it so? Nay verely. Read his psalme and you shall see. So writeth he also in o­ther places very often, especially in the person of Christe, as when he sayth: Deus meus, deus meus vt quid dereliquisti me? he sayth not vt quid derelinquis or derelinques me, but vt quid dereliquisti me? Where in deede God had not lefte him, but that it was so to hys sense, and that thys psalme telleth full well, which psalme I pray you now and then read, it is the 22. and therto ioyne the .30. and the .116. with diuerse other. The same we read in the Prophet Esay in his .40. chapter, where he reproueth Israel for saying god had forgottē thē. Nunquid nescis, sayeth he? An non audisti? &c. Qui sperant in domino mutabunt fortitudinem. And in hys .54. Chapter: Noli timere &c. Ad punctum enimin modico dereliqui te, & in mise­rationibus magnis congregabo te. In momento indignationis ab­scondi [Page 289] faciem meam parumper a te, & in misericordia sempiterna misertus sum tui, dixit redëptor tuus dominus. Nam istud erit mi­hi sicut aquae Noe. Vt enim iuraui ne porro aquae Noe pertransir­ent terram, sic iuraui vt non irascar tibi & non increpemte. Mon­tes enim comouebuntur & colles cōtremiscent, misericordia autem mea non recedet a te, & foedus pacis meae non mouebitur, dixit mi­serator tuus dominus.

But the scriptures are full of such sweete places to them that will portare iram domini & expectare salutem & auxilium eius. As of al temptations this is the greatest, Mich. 7 [...] that god hath forgotten or will not helpe vs throughe the pykes, as they say: so of all seruices of God, this liketh he beste, to hope as­suredly on him and for his helpe alwaies, which is adiutor in tribulationibus, 1. Cor. 11. and doth more gloriouslye shew his pow­er by such as be weake and feele them selues so. For quo in­firmiores sumus, eo sumus in illo robustiores. Psalm. 144 Sic oculi domini be on them that tremble & feare. Voluntatem eorum faciet: he is with them in their trouble, he wil deliuer them: antequā clamaue­rint exaudit eos, as all the scriptures teach vs: to the reading whereof and hartie prayer, I hartely commende you, bese­ching almightye God, that of hys eternall mercies he wold make perfect the good he hath begonne in you & strengthē you to the end, that you might haue no lesse hope, but much more, of his helpe to your comfort nowe against your ene­myes, then alreadye he hath geuen you againste. N. for not subscribing to the Kings will. Be certaine, be certayn good Maister Hales, that all the heares of your head your deare father hath numbred, so that one of them shall not peryshe: your name is written in the booke of life. Therfore vppon god cast all your care, which will comforte you with hys e­ternall consolations, and make you able to go through the fyre (if nede be) which is nothing to be compared to the fyre whereinto oure enemies shall fal and lie for euer: from the which the Lord deliuer vs though it be through temporall fire, which must be construed according to the end & profite that commeth after it: so shall it then not much deare vs to suffer it, for our maister Christes cause, the whiche the Lord graunt for his mercies sake, Amē. From the Kings Bench.

To hys Mother, a godly matrone dwelling in Man­chester, & to hys brethren and sisters and other of his frendes there.

OVr deare & sweete Sauiour Iesus Christ, whose prisoner at this present (praysed bee his name therfore) I am, preserue and kepe you my good Mother, with my brothers and sisters, my father Iohn Traues, Tho­mas Sorrocolde, Laurence and Iames Bradshaw with their wines & families &c. now and for euer, Amen.

I am at thys present in prison sure enough for startyng, to confirme that I haue preached vnto you: as I am ready (I thanke God) with my life and blood to seale the same, if god vouch me worthy of that honoure. For good Mother and brethren, it is a most speciall benefite of god to suffer for hys names sake and gospel, as now I do: I hartely thanke hym for it, [...]. Timo. 2. and am sure that with him I shall be partaker of his glory, as Paule sayeth: if we suffer with him we shall reygne with him. Therfore be not faynt harted, but rather reioyce, at the least for my sake which now am in the ryght and high waye to heauen: for by many afflictions we muste enter into the kingdome of heauen. Actes. 14. Nowe will god make knowen his children. When the winde doth not blowe, thē can not a man know the wheate from the chaffe: but when the blaste cōmeth, then flyeth away the chaffe, but y ^e wheate remaineth and is so farre frō being hurte, that by the wind it is more clensed from the chaffe and knowē to be wheate. Golde when it is caste into the fire, is the more precious: so are gods children by the crosse of affliction. Alwayes God begynneth hys iudgement at hys house. Christ and the A­postles were in most miserye in the lande of Iewry, but yet the whole land smarted for it after: so nowe Gods children are fyrst chastised in this world, y ^t they should not be damp­ned with the world, for surely great plagues of god hang o­uer this realme. Ye all know there was neuer more know­ledge of god & lesse godly liuing & true seruīg of god. It was counted a folishe thing to serue god truely, & earnest praier [Page 291] not past vpon. Preaching was but a pastime. The commu­nion was counted to cōmon. Fasting to subdue the fleshe, was farre out of vse. Almes was almost nothing. Malice, couetousnes and vncleannes was cōmon euery where, with swearing, dronkennes & idlenes. God therfore now is come as you haue heard me preach, and because he will not dāpne vs with the worlde, he beginneth to punyshe vs: as me for my carnal liuing. For as for my preaching, I am moste cer­tayne it is and was gods truth, and I trust to geue my life for it by gods grace, but because I liued not the gospel tru­ly but outwardly, therefore doth he thus punyshe me: naye rather in punishing blesse me. And in dede I thanke hym more of this prison, then of any parler, yea then of any plea­sure that euer I had: for in it I fynde God my moste sweete good god alwayes. The flesh is punished, fyrst to admonish vs now hartilye to liue as we professe, secondlye to certifye the wicked of their iuste dampnation, if they repent not.

Perchaunce you are infirmed & weakened of that which I haue preached, because god doth not defēd it (as you thinke) but suffereth the olde popishe doctrine to come agayne and preuaile: but you muste knowe good Mother, that God by this doth proue and trye his children and people whether they wil vnfainedly and simplie hang on him & his woord. So did he with the Israelites, bringing them into a deserte, after their comming out of Egipt, where (I meane the wil­dernes) was want of al things in comparison of that which they had in Egipt. Christe when he came into thys worlde, brought no worldly wealth nor quietnes with him, but ra­ther warre: the worlde (sayeth he) shall reioyce, Iohn. 16. but ye shall mourne & weepe, but your weping shal be tourned into ioy: and therfore happy are they that mourne and weepe, for they shal be comforted. They are marked then with gods marke in their foreheades and not with y ^e beastes marke, I meane the Popes shauen crowne, who now with his shauelinges reioyce, but woe vnto them, for they shall be cast down, they shall weepe and mourne. The riche Glutton had here hys ioy, and Lazarus sorrow, but afterwards the time was chaū ged. The end of carnal ioy is sorrowe. Nowe let the whore­monger ioy, with the dronckard, swearer, couetous, mali­cious, [Page 292] and blynd bussard Syr Iohn: for y ^e Masse wil not bite them, neither make them to blushe as preaching woulde. Nowe maye they doe what they will, come deuills to the Church and go deuils home, for no man muste fynde fault. And they are glad of thys: now haue they theyr hartes de­syre, as the Sodomites had when Loth was gone, but what followed? Forsoth when they cryed peace all shall be well, then came Gods vengeaunce, fyre and brymstone from hea­uen and burnte vppe euerye mothers childe: euen so deare Mother will it doe to our papistes. Wherefore feare God: sticke to hys woorde though all the worlde woulde swarue from it. Dye you muste once, and when or howe, you can not tell. Dye therefore with Christe, suffer for seruing hym truly & after his word: for sure may we be y ^t of al deathes it is most to be desired to dye for gods sake. This is the most safe kinde of dying: we can not doubt but that we shal go to heauen if we dye for hys names sake. And that you shal dye for hys names sake, Gods woorde will warrant you, if you sticke to that whiche GOD by me hath taughte you. You shall see that I speake as I thynke: for by Gods grace I will drinke before you of thys cuppe if I bee put to it. I doubt not but God wil geue me hys grace, & strengthen me therunto: praye that he wold, and that I refuse it not. I am at a poynte euen when my Lord God will, to come to hym. Death nor life, pryson nor pleasure (I trust in God) shal be able to separate me from my Lord God and his Gospel. In peace whē no persecution was, then were you content and glad to heare me: then dyd you beleeue me, and wil you not do so now, seing I speake that which I trust by gods grace if nede be, to verefye with my lyfe? Good Mother I write before God to you, as I haue preached before hym. It is gods truth I haue taughte: It is that same infallible word wherof he hath sayd: heauen & earth shal passe, but my word shal not passe. The masse and such baggage as the false wor­shippers of god and enemies of Christes crosse (the papistes I say) haue brought in againe to poyson the church of God withal, dyspleaseth God highly and is abhominable in his syghte. Happye maye he bee whiche of conscience suffereth losse of lyfe or goodes in disalowing it. Come not at it. If God bee God followe hym: If the masse bee God, let them [Page 293] that will see it, heare or be present at it, go to the deuil with it. What is there as God ordayned? Hys supper was ordai­ned to be receaued of vs in the memorial of his death, for the confyrmation of our fayth that his body was broken for vs & his bloodshed for pardon of oure synnes: but in the Masse there is no receauyng, but the prieste keepeth all to hym selfe alone. Christe sayeth, take eate: no sayeth the Prieste gape pepe. There is a sacrificyng, yea killing of Christe a­gayne as muche as they maye. There is Idolatry in wor­shipping the outwarde signe of breade and wyne: there is all in Latten, you can not tel what he sayeth. To conclude, there is nothyng as God ordayned: Wherefore my good Mother come not at it.

Oh wil some say, it wyl hynder you if you refuse to come to masse and to do as other do. But God will further you, (be you assured) as you shal one day find: who hath promy­sed to thē that suffer hinderance or losse of any thyng in thys world, his great blessing here, Mathe. 19 and in the world to come lyfe euerlasting. You shalbe coūted an heritike: but not of others thē of heretykes, whose prayse is a disprayse. You are not a­ble to reason agaynst the priestes: but God wil, that al they shal not be able to withstand you. No body will doe so but you only: In dede no matter, for fewe enter into the narow gate whiche bryngeth to saluation. How be it, you shall haue with you (I doubt not) Father Traues and others my brothers and systers to goe with you therein: but if they will not, I youre sonne in GOD, (I trust) shal not leaue you an inche, but goe before you: praye that I maye, and geue thankes for me. Reioyce in my suffe­tyng, for it is for youre sakes to confyrme the truth I haue taughte. Howe soeuer you doe, beware thys letter come not abroade but into Father Traues hys handes: for if it should be knowen that I haue penne and Inke in the pry­son, then wold it be worse with me. Therfore to your selues kepe thys letter, commending me to God and his mercy in Christ Iesus, who make me worthy for his names sake, to geue my life for his gospel & church sake. Out of the Tower of London the .6. day of October. 1553.

My name I wryte not for causes, you know it well enough: lyke the letter neuer the worse. Commende me to [Page 294] all our good brethren and sisters in the Lord. How soeuer you do be obedient to the higher powers, that is in no point eyther in hand or tong rebell, but rather if they commaund that, which with good conscience you can not obey, lay your head on the block and suffer what soeuer they shal do or say. By pacience possesse your soules.

To my very frende in the Lorde Doctor Hyll Phisition.

THe God of mercy and father of al comfort, at this presēt and for euer, engraffe in your hart the sense of his mercy in Christ, and the con­tinuance of his consolatiō, which can not but enable you to cary w ^t ioy, what soeuer crosse he shall lay vpon you, Amen.

Hetherto I coulde haue no such libertie as to write vnto you, as I thinke you know: but now in that through gods prouidence I haue no such restraint, I can not but somthing write, aswell to purge me of the suspition of vnthankfulnes towardes you, as allso to signifie my carefulnes for you in these perilous dayes, least you should waxe colde in Gods cause (which god forbid) or suffer the light of the Lorde once kindled in your hart, to be quenched, and so become as you were before, after the example of the world and of many o­thers, which would haue bene accompted otherwise in our daies, and yet stil beguile them selues, still woulde be so ac­compted, althoughe by their outwarde life they declare the contrarye, in that they thinke it enough to keepe the harte pure, notwithstanding that the outwarde man doth currye fauoure. In which doing, as they denye God to bee Ielous, and therfore requireth he the whole man as well bodye as soule, being both create, as to immortalitie and societie with hym, so redeemed by the bloude of Iesus Christ, and nowe sanctifyed by the holy spirite to bee the temple of God, and member of hys Sonne: as (I say) by their partyng stake to geue God the harte, and the world the body, they deny god to be Ielous (for els they would geue him both, as the wife [Page 295] will do to her husband whether he be Ielous or no if she be honest) so they play the dissemblers with the church of God, by their facte offending the godlye, whome either they pro­uoke to fal with them, or make more careles & conscienceles yf they be fallen, and occasioning the wicked and obstinate to triumphe against god, and the more vehemently to pro­secute their malice against such as wil not defyle themselues in body or soule with the Romishe ragges now reuiued e­monges vs. Because of this, I meane lest you my dere Maister & brother in y ^e lord, shuld do as many of our gospellers or rather gospell spillers doe for feare of man, Esay. 2 whose breath is in his nostrelles, and hash power but of the body, not fearing the Lorde whiche hathe power both of soule and body, and that not onely temporally but also eternally: I coulde not but wryte somethyng vnto you, aswell because duty de­serueth it (for manye benefites I haue receiued of God by your handes. for the which he reward you, for I cannot) as also because charitye and loue compelleth me: not that I thinke you haue any neede (for as I maye rather learne of you, so I doubte not but you haue hetherto kepte your selfe vpright from halting) but that I might both quiet my con­science callyng vpon me hereabout, and signify vnto you by some thyng my carefulnes for your soule, as painfullye and often you haue done for my body.

Therfore I pray you call to mynde that there bee but two maisters, two kyndes of people, two wayes, and two mansion places. The maisters be Christ and Satan: the people be seruitures to either of these: the wayes be straite and wyde: the mansions be heauen and hell. Agayne: consider that this worlde is the place of trial of gods people and the deuils seruauntes: for as the one will followe his maister whatsoeuer cometh of it, so will the other. For a tyme it is harde to discerne who perteyneth to god and who to the de­uill: as in the calme and peace, who is a good shipman and wariour, & who is not. But as when the storme aryseth the expert mariner is knowne, as in warre the good souldiour is seene, so in affliction and the crosse, easelye gods children are knowen frō Sathans seruants: [...]or then as the good seruant will folow his maister, so wyll the godly followe their [Page 296] Capitayne, come what come wyll, where as the wycked and hyyocrites will bidde adew, and desyre lesse of Christes acquaintaunce. For whiche cause the crosse is called a pro­bation and triall, bicause it tryeth who wyll goe wyth GOD and who wyll forsake hym. As nowe in Eng­lande we see howe smal a companye Chryste hathe in com­parison of Sathans souldiours. Lette no man deceyue hymselfe, for he that gathereth not with Christe, scattereth abroade. No man can serue two maisters: the Lorde ab­horreth double hartes: the luke warme, that is suche as are bothe whote and colde, he spitteth out of his mouthe. None that halte on both knees, doth god take for hys seruaunts. The way of Christe is the strayte waye, and so strayte, that as fewe fynde it, and fewe walke in it, so no man can halte in it, but nedes muste goe vpryghte: for as the straitenesse wyll suffer no reelyng to thys syde or that syde, so yf anye man halte, he is lyke to fal of the brydge into the pit of eter­nal perdition. Stryue therfore good maister Doctor, nowe you haue founde it, to enter into it: and if you should be cal­led or pulled backe, looke not on this side or that side, or be­hynd you as Lothes wyfe dyd: but strayght forewardes on the ende, which set before you (though it be to come) as euen now present: lyke as you do and wyl your patientes to doe in purgations and other your ministrations, to consyder the effecte that wil ensue, where through the bitternes and lothesomnes of the purgatiō, is so ouercome, and the pain­fulnes in abydyng the workyng of that is mynistred, is so eased, that it maketh the patient willyngly & ioyfully to re­ceiue that is to be receiued, although it be neuer so vnplea­saūt: so (I say) set before you the ende of this straite way, and thē doutles, as Paule saith, aeternū pōdus gloriae pariet, whiles you loke not on the thyng sene, for that is temporal, but on the thing which is not sene which is eternall. So dothe the husbandman in plowing and tilling set before him the har­uest time: so doth the fisher consider the draught of his nette rather thē the casting in: so doth the merchaunt the returne of his merchaūdise: and so shoulde we in these stormy daies set before vs not the losse of our goods, liberty, & very lyfe, [Page 297] but the reaping time, the comming of our sauiour Christ to iudgement, the fire y ^t shall burne the wicked & disobediēt to gods gospel, the blast of the Trumpe, the exceding glory prepared for vs in heauen eternally, suche as the eie hathe not sene, the eare hath not heard, nor the harte of man can con­ceyue. The more we lose here, the greater ioye shall wee haue there. The more we suffer the greater tryumphe. For corruptible drosse, we shall fynde incorruptible treasures: for golde glorye: for syluer, solace without ende: for ryches, robes royall: for earthely houses, eternall Palaces, myrthe wythout measure, pleasure wythout payne, felicitye ende­les: Summa, we shall haue God the father, the sonne and the holy Ghoste. Oh happye place, oh that thys daye woulde come. Then shal the ende of the wicked be lamentable, then shall they receiue the iust rewarde of thy vengeaunce, then shall they crye woe, woe, that euer they dyd as they haue done. Reade Sapien 2.3.4.5. Reade Mathew. 25. Reade 1. Corrinthians. 15. 2. Corrinthians. 5. and by fayth (whiche GOD encrease in vs) consyder the thinges there set forth. And for your comforte, reade Hebrewes. 11. to see what faythe hath done, alwayes consyderyng the way to heauen to be by many tribulations, & that all they which wyll lyue godlye in Christe Iesu, must suffer persecution. You know thys is oure Alphabet: he that wyll bee my Disciple, say­eth Christ, must denye hymselfe, and take vppe his crosse and followe me: not thys Bishoppe, nor that Doctour, not thys Emperour, nor that Kynge, but me sayeth Christe: for he that loueth father, mother, wyfe, chyldren, or verye lyfe better then me, is not worthye of me. Remember that the same Lorde sayeth: Math. 8. he that wyll saue hys lyfe shall loose it. Comforte your selfe wyth thys, that as the Deuyls had no power ouer the Porkettes, or ouer Iobes goodes wythout Gods leaue, so shall they haue none ouer you. Remember also that all the heares of your head are numbred wyth GOD. The Deuyll maye make one beeleue he wyll drowne hym, as the Sea in hys surges threateneth to the lande: but as the Lorde hathe appoynted boundes for the one, ouer the whyche he cannot passe, so hathe he done for the other.

[Page 298]On god therfore cast your care, loue him, serue him after hys worde, feare him, trust in him, hope at his hande for all helpe, and alwayes praye, lookyng for the crosse, and when soeuer it commeth, bee assured the Lorde, as he is faythfull, so he will neuer tempte you further then he will make you able to beare, but in the myddest of the tēptation, wil make such an euasion as shalbe most to his glorye, and your eter­nall comfort. God for his mercy in Christe with his holye spirite endue you, comforte you, vnder the winges of hys mercy shadow you, and as his deare childe guide you for euermore. To whose merciful tuition, as I doe wyth my hartye prayer committe you: so I doubte not but you praye for me also, and so I beseche you to do stil. My brother. P. telleth me you would haue the last part of sainct Hieromes workes, to haue the vse thereof for a fortenighte. I cannot for these .iij. dais wel forbeare it, but yet on thursday next I wil send it you if god let me not, & vse me & that I haue as your owne. The lorde for his mercy in Christe directe oure wayes to his glory. Amen.

To Maystres M. H. a godly gentlewoman, comfor­tyng her in that common heauines and godly sorrow, which the feeling and sense of sinne wor­keth in gods children.

I Humblye and hartelye praye the euerlyuyng good god and father of mercye, to blesse and kepe your harte and mynd in the knowledge and loue of his truth, & of his Christ through the inspiration and workyng of the holy spy­ryte, Amen.

Although I haue no doubte but that you prosper and go forwardes daily in the way of godlines, more and more drawyng towardes perfection, and haue no neede of anyethyng y ^t I can wryte, yet because my desyre is y ^t you myghte be more feruent and perseuer to the ende. I coulde not but wryte somethyng vnto you, besechyng you bothe often and [Page 299] diligently to call vnto your mynd as a meane to styrre you hereunto, yea as a thyng which god most straitly requireth you to beleue, that you are beloued of god, & that he is your dere father in, through and for Christ and his deathes sake: This loue & tender kyndnes of god towards vs in Christ is aboundātly herein declared, in y ^t he hath to y ^e godly worst of creation of this worlde, made vs after his image, rede­med vs beyng lost, called vs into his church, sealed vs with his marke and signe manuel of Baptisme, kept and conser­ued vs all the dais of our lyfe, fed, nourished, defended and moste fatherlye chastised vs, and nowe hath kindled in our hartes the sparcles of hys feare, faith, loue, and knowlege of hys Christ and truth, and therfore we lament because we lament no more our vnthankfulnes, our frailenes, our diffi­dence and waueryng in things wherin we should be moste certain. Al these thyngs we shuld vse as meanes to cōfyrme our faith of this, that god is our god and father, and to as­sure vs that he loueth vs as our father in Christ: to this end (I say) we should vse the thynges before touched, especially in that of all thinges god requyreth this faith and persuasi­on of hys fatherly goodnes, as hys chiefest seruyce. For be­fore he aske any thyng of vs, he saieth: I am the Lord thy god, geuyng hymselfe, and then all he hath to vs, to be our own. And this he doth in respect of hymself, of hys owne mercye and truth, and not in respect of vs, for then were grace no grace. In consideration wherof, when he saieth, Thou shalte haue none other gods but me, thou shalt loue me with all thy hart &c: thoughe of duetye wee are bounde to accomplishe all that he requyreth, and are culpable and gilty yf we do not y ^e same, yet he requyreth not these thyngs further of vs, thē to make vs more in loue and more certayne of this his co­uenaunt, that he is our lord and god. In certaintie wherof, as he hath geuen this whole world to serue to our nede and commoditie, so hath he geued hys sonne Christe Iesus, and in Christ, hymselfe to be a pledge and gage, wherof the holy Ghoste dothe nowe and then geue vs some taste and swete smell to our eternall ioye.

Therefore (as I sayde) because God is your father in Christe, and requyreth of you straightly to beleue it, geue [Page 300] your selfe to obedience, although you do it not with such fee­lyng as you desyre. First must fayth go before, and then fee­lyng wyll folow. Yf our imperfection, frailtie, and many e­uils should be occasions wherby Sathan woulde haue vs to doubte, as much as we can let vs abhorre that suggesti­on as of all others most pernicious: for so in dede it is. For when we stande in a doubt whether God be our father, we cannot bee thankefull to GOD, we cannot hartelye praye or thynke any thyng we doe, acceptable to God, we cannot loue our neighboures and geue ouer our selues to care for them and do for them as we should do, and therfore Sathā is most subtile hereaboutes, knowyng full well that if we doubte of Gods fatherlye eternall mercies towardes vs through Christ, we cannot please god, or do any thynge as we should do to man. Continually casteth he into our me­mories our imperfection, frailtye, falles and offences, that we should doubt of gods mercye and fauour towardes vs. Therfore my good Syster, we must not be sluggish herein, but as Sathan laboureth to losen our fayth, so muste we la­bour to fasten it by thynkyng on the promises and couenāt of God in Christes blood, namely that god is our god wyth all that euer he hathe: which couenaunt dependeth and hangeth vpon gods owne goodnes, mercy and truth only, and not on our obedience or worthines in any poynte, for then should we neuer be certayne. In dede God requyreth of vs obediēce & worthines, but not that therby we might be hys chyldren and he our father, but because he is our father and we hys chyldren through hys own goodnes in Christ, ther­fore requyreth he faythe and obedience. Nowe if we wante this obedience and worthynes which he requyreth, shoulde we doubt whether he be our father? Nay, that were to make our obedience and worthynes the cause, and so to put christ out of place, for whose sake god is our father. But rather be­cause he is our father and we feele our selues to wante such things as he requireth, we should be styrred vp to a shame­fastnes and blushyng, because we are not as we shoulde be: and therupon should we take occasion to goe to our father in prayer on thys manner: Deare father thou of thyne own mercy in Christ hast chosen me to be thy childe, and therfore [Page 301] thou wouldest I should be brought into thy church, & fayth full company of thy chyldren, wherin thou hast kept me he­therto, thy name therfore be praysed. Now I see my selfe to wante fayth, hope, loue, &c. which thy children haue & thou requirest of me, where throughe the deuyll would haue me to doubte, yea vtterlye to dispayre of thy fatherly goodnes, fauour, and mercy. Therfore I come to thee as to my mercifull father through thy deare sonne Iesus Christ, and pray thee to helpe me good Lord, helpe me, and geue me faythe, hope, loue, &c. and graunt that thy holy spirite may be with me for euer, and more and more to assure me that thou arte my father: that thys mercifull couenaunt thou madest with me in respecte of thy grace in Christ and for Christ, and not in respecte of any my worthines, is alwayes true to me, &c.

On thys sorte (I say) you must praye and vse your co­gitations when Sathan woulde haue you to doubte of sal­uation. He doth all he can to preuaile herein. Do you al you can to preuaile herein against him. Though you feele not as you would, yet doubt not, but hope beyonde all hope, as A­braham did. Fayth always (as I said) goeth before feeling. As certayne as god is almighty, as certayn as god is mer­cifull, as certayne as god is true, as certayne as Christ was crucifyed, is rysen, and sytteth on the ryght hand of the fa­ther: as certayne as this is gods commaundement, I am the Lord thy god: so certayne oughte you to be that God is your father. As you are bound to haue none other gods but him, so are you no lesse bounde to beleue that god is your God. What profyte should it be to you to beleue thys to be true: I am the Lord thy god, to others, yf you shoulde not beleue that this is true to your selfe? The Deuil beleueth on this sorte. And whatsoeuer it bee that woulde moue you to doubte of thys, whether god be your god through Christ, that same commeth vndoubtedlye of the Deuyll. Wherfore dyd GOD make you, but because he loued you? Myghte not he haue made you blynde, dumme, deafe, lame, fran­tyke &c? Myghte not he haue made you a Iewe, a Turke, a Papiste &c? And whye hathe he not done so? Verelye because he loued you. And whye dydde [Page 302] he loue you? What was there in you to moue hym to loue you? Surelye nothing moued hym to loue you, & therfore to make you, and so hetherto to kepe you, but hys owne good­nes in Christ. Now then in that his goodnes in Christ styll remayneth as much as it was: Eccle. 2. that is, euen as great as him selfe, for it cannot be lessoned, how should it be but that he is your god and father? Beleue this, beleue this my good Si­ster, for god is no chaungeling: them whome he loueth, he he loueth to the ende.

Caste therefore youre selfe wholye vppon hym, and thynke without al waueryng that you are gods child, that you are a citizen of heauē, that you are the daughter of god, the temple of the holye Ghoste &c. If hereof you bee assu­red, as you ought to be, then shall your conscience be quie­ted, then shall you lament more and more that you wante many thynges whiche god loueth, then shall you labour to bee holye in soule and bodye, then shall you goe aboute that Gods glorye maye shyne in you in all youre wordes and workes, then shal you not bee afraid what man can do vn­to you, then shall you haue such wisedome to aunswer your aduersaries, as shal serue to their shame and your comfort, then shall you be certayne that no man can touch one heare of your heade further then shall please your good father to your euerlastyng ioye, then shall you be most certayne that god as your good father, wyl be more carefull for your children and make better prouision for them, yf all you haue were gone, then you can, then shall you (beyng assured I say of gods fauour towards you) geue ouer your self who­lye to helpe and care for others that be in neede, then shall you contempne this life, and desyre to be at home with your good and sweete father, then shall you labour to mortify all thynges that woulde spot eyther soule or bodye. All these thynges spryng out of thys certayne perswasion and fayth that god is our father, and we are hys children by Christe Iesus. All thynges should helpe our fayth herein: but Sa­than goeth about in all thynges to hynder vs. Therfore let vs vse earnest and harty prayer. Let vs oftē remember this couenaunt, I am the Lorde thy god: let vs looke vpon Christe and his precious bloud shed for the obsignation and confyrmation [Page 303] of this couenant. Let vs remember all the free pro­mises of the gospell: let vs set before vs gods benefites ge­nerallie in making this worlde, in ruling it, in gouernyng it, in calling and keping his church &c. Let vs set before vs gods benefites perticulerly, how he hath made vs creatures after his image: howe he hath made vs of perfecte limmes, forme, beautie, memorye &c: howe he hath made vs Christi­ans, and geuen vs a right iudgement in hys religion: howe he hath euer sithen we were borne, blessed, kept, nouryshed and defended vs: how he hath often beaten, chastised and fa­therly corrected vs: how he hath spared vs and doth nowe spare vs, geuing vs time, space, place, grace. Thys if you do and vse earnest prayer, and so flye from all thynges whiche might wound your conscience, geuing your self to diligence in your vocation: you shall finde at the length that (whiche god graunte to me with you) a sure certaintye of saluation, without all such doubt as may trouble the peace of consci­ence, to your eternall ioy and comfort, Amen, Amen.

An other letter full of Godly comforte writ­ten to the same person.

THe good spirite of God whiche guideth hys children, bee with you my good sister in the Lord for euer, Amen.

Althoughe, as I to you, so you vnto me in person are vnknowen, yet to hym whom we desire to please, we are not onely in persons, but also in harts knowē & throughly sene. And therfore as for his sake you wold by y ^t you sent, of me be perceaued how that in God you beare to me a good will: so, that I to you myght be sene in God to beare you the lyke, I sende to you these fewe woordes in writinge, wyshing that in all youre doinges and speache, yea euen in your very thoughtes, you woulde laboure to feele that they are all presente and open before the syghte of GOD, be they good or badde Thys [Page 304] cogitation oftē had in mind, and prayer made to god for the working of his spirit, thereby (as a meane) you shall at the lēgth fele more comfort & cōmodity, thē any man can know but such as be exercised therin. Howbeit this is to be added, that in thinking your self & al that you haue, & doe, to be in y ^e sight of god: this (I say) is to be added that you thinke his sihht is the sight, not only of a Lorde, but rather of a father, which tēdreth more your infirmaties thē you can tender the infirmities of any your childrē. Yea whē in your self you see a motherly affection to your little one that is weake: let the same be vnto you a trace to traint you to see y ^e vnspeakeable kinde affectiō of god your father towards you. And therfore vpō y ^e cōsideratiō of your infirmities & natural euils, which cōtinually cleaue vnto vs, take occasiō to go to god as your father through Christ, & before his mercifull harte lay open your infirmities & euils, w ^t desire of pardō & helpe after his good wil & pleasure, but in his time & not when you wil, & by what meanes he wil, not that way y ^t you woulde: in the meane season hāge on hope of his fatherly goodnes, & sure­ly you shal neuer be ashamed. For if a womā that is natural can not finally forget y ^e child of her wōbe, be sure god which is a father supernatural, can not, nor wil not forget you. Yea if a womā could be so forgetful, Esaye. 4 [...]. yet god him self saith, he wil not be so. This opiniō, yea rather certain persuasion of god your father through christ, see y ^t you cherish, & by al meanes, aswel by diligente consideration of his benefites, as of hys louing corrections, whether they be inwarde or outwarde, see that you nourishe, knowing for certaine that as the de­uill goeth about nothing so much as to bring you in a doubt whether you be gods childe or no: so whatsoeuer shal moue you to admit that dubitation, be assured the same to come frō the deuill. If you fele in your self not only the want of good things, but also plētie of euil, do not therfore doubt whether you be gods child in christ or no. For if for your goodnes, or ilnesse sake, which you feele or feele not, you shold beleue or doubt, thē should you make Christ Iesus, for whose sake on­ly god is your father, eyther nothīg, or els but a half Christ. But rather take occasion of your wantes in good, & of your [Page 305] plenty in euil, to go to god as to youre Father, & to pray him that in as much as he commaundeth you to beleue y ^t he is your God and Father: so he would geue you his good spi­ryte, y ^t you myght feele y ^e same, & liue as hys child to his glo­rye: & cease not vpō such prayers to loke for cōfort in Gods good tyme, stil hopyng y ^e beste & reiectyng al dubitatiō, & so al euil works words & cogitations, as y ^e Lorde shall enable you by hys good spirit & grace, which I besech hym to geue vnto you, my goodsister for euer. And further I praye you that as he hath made you to be a helper vnto your husbād, so you wold endeuour your self therin to shew y ^e same aswel in soule as body: and begge grace of god, that your endeuours may be effectual to both your cōfortes in Christ, Amē.

To my beloued in the Lord. VV. P.

GRrace and peace frō God the Father through our Lord Iesus Christ, Amen.

Deare brother, god most iustly hath caste me now into a dungeon but much better then I deserue: wherin I see no mā but my keper, nor can see any except they come to me. Som­thing in y ^e earth my lodging is: which is an exāple & memo­rial of my earthly affectiōs (which god I trust wil mortifie) & of my sepulchre wherunto I trust my Lord God will bring me in peace in his good time. In the meane season, he geue me pacience, liuely hope and his good spirite. This dis­ease was a Rewme with a feblenes of stomacke, wherwith he was muche troubled whiles he was at liber­tye. I praye you pray for me, for y ^e prayer of the godly, if it be effectuall, wor­keth much with God. I thanke God my common disease doth lesse trouble me now, then whē I was abroad, which doth teach me the merciful prouidence of god towards me. Commend me to Maistres Wilkinson, whom we pray god to strengthē in his truth & grace vnto the end. Vse true and harty prayer and you shall perceaue god at length will de­clare him selfe to see where now many thinke he sleepeth,

To Maistres I. H. a faythfull woman and fearyng God, whom he exhorteth to bee paci­ent vnder the crosse & not to feare death.

MY dearly beloued, I besech our mercifull father to comfort your heauie and pensiue hart with his own cōsolations in Christ, as I am assured he will in his good time: which with pacience loke for (good sister) after the example of Iob, Iames. 5. Helias, Abrahā, and al the deare Sainctes of God, whiche are set forth vnto vs for patrons of pacience: god graunte vs well to cutte oure clothe after them, for God is the same God nowe, and the ende will shewe that he is a mercifull Lorde and full of compassion. My deare sister you shall vn­faynedly feele it at the length, though presently it semeth o­therwise vnto your sense: you shall, after you be a litle exer­cised herein, Heb. 12 finde a quiet fruite of righteousnes, the God of grace which hath called you vnto hys eternal glorye, confir­ming & strengthning you, being some deale afflicted w ^t your brethren and sisters that be in the worlde, 1. pet. 5 for alone you suf­fer not as I truste you knowe. It comforted me to reade in your letters that no displeasure of father, mother, husband, children &c. doth moue you to be ruled after the counsell of the worlde, and therefore you will me not to bee afearde for you. Oh my beloued what thankes shoulde I geue to our god and deare father for thys hys excedyng kindenes towards you? His name be magnified for you for euer: his mercy be more and more multiplyed vnto you, in you & vp­on you for euer and euer, Amen. God make me thankefull herefore. But you adde that y ^e feare of death doth now and then moue you a little. Howbeit you saye, that as I haue counseyled you, you wyll stryue there agaynste. My good Ioyce I take you at your woorde, keepe promyse I praye you, that is, stryue agaynste it, and I promyse [Page 307] you in the name of the Lord, that you shall haue the victo­rie, which I woulde wishe you to set before your eyes also, & so shall the terrour of death trouble you the lesse. Souldi­ers goinge to warre, set not before their eyes simplye the stripe, but rather the victorye: and my good sister will not you herein followe them? In your trauaile with childe doth not the hope of the babe to be deliuered, mitigate the mala­dye? Doth not the sicke in taking bitter and lothsome Phi­sicke set before him the commoditie which wil ensue? And my deare sister, wil not you by these be somthing enformed? Consider what this life is: consider what death is: consi­der what is prepared for you after death. Concerning thys life, you knowe that it is full of miserye, vanitie and woe: it is a playne exile and hath nothing in it permanente. It is therfore compared to a vapor, to a smoke, to a shadowe, yea to a warrefare, a wildernes, a vale of wretchednes, wherein we are compafed on euery side with moste fearce and feare­full enemyes: and shoulde we desire to dwell here? Should we lust to liue in this lothsome and laborious life? Shoulde we wyshe to tarrie in thys wretchednes? Shoulde we haue pleasure to remaine in thys perillous state? Daniells denne is not so dreadfull as is this dongeon we dwell in.

Concerning death to them that be (as I knowe you are) Gods deare children, my tenderlye beloued sister, what other thynge is it then the dispatcher of all displeasure, the ende of al trauaile, the doore of desires, the gate of gladnes, the porte of paradyse, the hauen of heauen, the rayle of reste and quietnes, the entraunce to felicitie, the beginnyng of all blisfulnes. It is the very bedde of doune (and therefore wel compared to a sleepe) for the doulefull bodies of Gods peo­ple to reste in, oute of the whiche they shall rise and awake moste freshe and lustye to life euerlasting. It is a passage to the Father, a chariot to heauen, the Lordes messenger, a leader vnto Christ, a going to oure home, a deliueraunce from bondage and prison, a dimission from warre, a securi­tie from all sorrowes, and a manumission from all miserye. So that the very heathen dyd in some places cause the daye of their death to be celebrated with myrth, melody and min­strelsie, [Page 308] and should we be dismayde at it? Shoulde we be afrayde of it? Should we tremble to heare of it? Should such a frend as it is, be vnwelcome? Should the foulnes of hys face feare vs from his good conditions? Should the harde­nes of his huske hinder vs from his swete cornell? Shoulde the roughnes of y ^e tide tie vs to the bancke and shore, there to be drowned, rather then the desire of oure home dryue vs to go aburde? Shoulde the hardnes of the saddle set vs on our feete to perish by the waye, rather then to leape vp and endure the same a litle, and so to be where we woulde be?

Concerning that which is prepared for you after death, if I shoulde go about to expresse it, the more I should so do, the further I should be from it. For the eye hath not seene, neither the eare hath heard, nor the harte of man is able to conceaue in any poynte, the ioye, myrth, melodye, pleasure, power, welth, riches, honour, beautie, fellowshippe, deyn­ties, odours, glorye, wisedome, knowledge, threasures, se­curitie, peace, quietnes and eternall felicitie, which you shal haue and enioye world without ende, with God y ^e Father, the Sonne, and the holy Ghost, with the Aungels, Archan­gels, with the Patriarckes and Prophetes, with the Apo­stles and Euangelistes, with the Martyrs and Confessors, and with all the Saintes of God in the Palace of the Lorde in heauen, the kingdome of God, the glorye of the Father. Oh woe to the blyndnes of our eyes that see not this: Woe to the hardnes of our hartes that feele not this: Woe to the deafnes of our eares that heare not thys in suche sort as we should do: wherthrough we might be so farre from fearyng death, that rather we shoulde wish it, crying with Simeon: Now let thy seruaunt depart in peace: With Paul, I desire to be desoulued and to be with Christ: With Dauid, when shall I come and appeare before thee? And agayne: Oh woe is me that my habitation is thus prolonged &c. Psa. 119. But halas deare sister, great is oure vnbeliefe. Full faynte is oure fayth, or elles nyghte and daye teares shoulde be oure bread and drinke, Psal. 41. whilest it is sayde vnto vs, where is your GOD? It is a token of little loue to God, to bee loth to goe vnto hym when he calleth. If my dearest frende, of a [Page 309] speciall fauoure and tender good will, shoulde sende a horse for me to come vnto hym, shoulde I bee displeased there­at? yea shoulde I not bee willynge and gladde to come vn­to hym? And halas, yet if death the Lordes palfreye, the Lordes messenger shoulde come, I thynke I should not bee so readye, but be fearefull as you foresee your selfe to be. Wherethroughe I doubte not but you take occasion to la­ment the weakenes of youre fayth, and seeing your neede, to prepare for remedye agaynste the tyme of nede, and to begge of GOD hys ayde, strength and comforte agaynste that pintche, whiche vndoubtedly you shall haue, and fynde hys promyse true, that in an acceptable tyme he heard your prayer. Suche as I am, haue no suche foresighte of death, and therefore are lesse presentlye dismayde, which wil turne to oure greater griefe in the plunge, saue that for my part, I hope he will neuer tempte me further then he will make me hable to beare. Into hys handes I offer my selfe, bese­chyng hym for hys Christes sake to keepe me soule and bo­dye to hys kyngdome and glorye, and to lead me, order me, and dispose me as he will in all thynges, in all places and for euer, that at the length I may come whether I wil, that is into hys owne blessed presence and fruition of immorta­litie with you and hys Sainctes, Amen. Thus muche I thoughte good to write vnto you for thys presente, to occa­sion you the lesse to feare death, which eyther needeth not or boteth not: and therefore euen reasonable men, muche more spiritual mē, labour to striue against the feare of that which they can by no meanes auoyd. But of thys hereafter I trust mouth to mouth to speake with you. Now as to my soule, I praye and wyshe vnto you my most deare sister in y ^e Lord, whose grace guyde you, and his mercy embrace you on eue­ry side for euer, Amen.

To my good frend in God Maister Humphrey Hales.

[Page 310] AS to my deare frend, I wishe vnto you gē ­tle maister Hales, health of soule and bodye to Gods glorye and your euerlasting com­forte, Amen.

Although it be commonly spoken and as commonly verifyed, that seldome seene is soone forgotten: yet it is not so commonly seene or experienced amonges them, whose frendship is in God the Father throughe Christ, as oures is, but in those whose frendship is begonne in respect of some earthly com­moditie. And therfore leste I should incurre thys suspition at your hands, which haue so many wayes deserued the cō ­trary, I thought it my duty to refresh (if it nede refreshing) the amitie in God begonne betwixt vs, which I doubte not shall continue so long as we liue, or elles I would be sorie. In consideration whereof, both mindefull of my promyse made vnto you, and careful for your safetye, I haue caused a place to be prouided for your wiues deliueraunce, where she may so quietly and safely remaine, that for the auoyding of the perilles and daungers of these dayes. I see none more conueniente: I meane it in Hadley at D. Taylours house, where I trust there is no peril to you ward nor to any that feareth or regardeth any perill that thereby maye happen. And herein of very loue and good wil I am the more fami­liar and bolde to admonish you, not as distrusting you (god forbid, for I thynke of you as of a very childe of god) but as one carefull for you, lest you shoulde at length throughe the common infirmitie of our fraile flesh & the manifold offēces geuē of the world, do exteriourly as the world doth, to saue your sleue and maime your arme for euer: as those do which for the sauing of their goods, ieoperde goodes of bodye and soule in the peril of eternall dampnation. If I suspected any such thing in you (gentle maister Hales) I then would goe aboute to tell you what this life is: a smoke, a shadow, a va­poure &c. what the glorye of thys life is: grasse, haye: yea how full of misery it is, and hath more allowes then honye Iob. 9. If I suspected any thyng your cōscience, I wold thē set before you on y ^e one part y ^e iudgemēt of Christ which shal be most assuredly, y ^e terrible sentēce to thē which ar ashamed [Page 311] to confesse his gospell: the eternall woe and myserye whiche they shalbe cast into that will not obey his gospel here: and on the other parte, the most pleasant shoute of the Angell to summon all men to come before oure captaine and brother Christ, the collectiō and catchyng of vs vp in the cloudes to mete our maister, the eternall ioye and felicitie whiche we shall receaue that here confesse hym, here suffer wyth hym, here lose any thyng for hys sake. If I did in any poynte so much as thynke that you would defyle your body in the Antichristian seruice nowe vsed, then would I go about to set forth these thinges briefly, spoken more at large. But as I sayd before I say agayne, because I am as wel perswaded of you (my derely beloued brother) as of any in your profession & state: I cānot but pray god to make perfect y ^e good which he hath begun in you, and desyre you, as you haue begon in god, so to go forward. As your exāple hath done good to many, so cast not al down w ^t a type. Terrible is that wo which Christ threatneth to them by whome offences do come. You know y ^t the way to saluation is straiter then men make it. You knowe the soule is to be considered aboue all thyngs. Happy is the losse of that bodily lyfe, liberty and goods, by the which a spiritual life, fredome and felicity is purchased. What should it profit a man to winne the whole world and to lose hys own soule? Who would desire a two yeres mery lyfe for an eternall sorrowe? as these masse gospellers doe, which yet are vncertaine of two yeres lyfe, and god know­eth what woundes their consciences haue. Hard is it to re­couer health to the conscience: and because I am carefull for it to you wardes, as to mine own brother and dere frende, therfore I wryte thus. We are in gods power and not in the power of our enemies: he it is that hath all our heares numbred: before he saye Amen, no man shall once touche you. Into hys handes committe your selfe: cast your care on hym, haue a care to please hym, & then he wyll care to kepe you. You knowe the othe the Athenienses dyd make: pugna­bo pro sacris, & solus & cum alijs. I wyll fyghte for the defence of religion both alone and with others. Which saying of the heathen wil be to our condemnation, if for his holy worde & gospels sake we dare not aduenture the losse of that he hath lent vs, kepeth for vs, and can when he will take away from vs, or [Page 312] vs from it. If worldly men dare ieopard a iointe with god, rather then they would lose worldlye thinges (as experiēce teacheth) certeinly it should be muche to our shame, which in Baptisme haue vowed and solempnely sworn to forsake the world, if we dare not ieoperd a iointe wyth man, rather then we woulde lose a good conscience and spirituall trea­sures. He that will not haue gods blessyng, it shall be taken from him, sayeth Dauyd.

Therfore (my derely beloued) beware: you are now the temple of the holy ghost, defile it not for the lordes sake, but kepe it pure, not only from all vncleannes of the spirit, but also of the flesh. 2. Cor. 7. as I trust you wil: and crye vppon your father for his strength and ayde, which I beseche him of his mercy alwais to geue vnto you, my own good frend, euen as I desyre to my selfe. If in any thyng I could helpe you, you may be as assured thereof as of your brother. My prayer to god nyght and day you shall haue, that for his ho­ly names sake he would blesse you in al thinges & kepe you, with my good syster your wyfe, vnto the verye ende, as hys deare elect children, Amen, Amen. From my lodging you knowe where thys v. of August.

¶An other letter to Maister Humfrey Hales and his VVyfe.

THe euerliuing & merciful god our deare father through Christ, be with you both my most dearely and entierly beloued in the Lorde, now and for euer.

I cannot forbeare but signify vnto you both, that my hart is carefull and heauy for the crosse which is come vpon you by the heauy and feareful iudgement of god fallen vpon your father iustly for his denying of god for feare of men & loue of these things, which he hath left behind him vnto you & others. God graunt his fact be so imprinted in the hartes of al men, especially of you both, that his fall maye be vnto you, I wil not say arising (for yet I trust ye are not fallen) [Page 313] but an establishing in the veritie of god, whereof who so is ashamed, shal at length feele such shame as I beseche God kepe vs all from. Happy are they that marke the iudgemēts of god vpon other to come and encrease in repentance, Luke 13. to feare gods wrath and iudgements, which is alwayes lyke hymsefe, if we follow the steppes of them on whom he taketh punishment. I nede not to tell you the cause of thys that hath happened vnto your father, if it be as I with sor­row haue heard. For you know wel enough that tyl he for­soke god, gaue eare to the Serpents coūsel, began to mam­ber of the truth, & to frame hymselfe outwardly to doe that which his conscience reproued inwardly (for that which he myngled with the loue of god, I meane the loue of y ^e world, cannot be in any man without the expulsion of gods loue) til then. I say, god did not departe and leaue him to himselfe to the example of you and me and al others, that we should feare euen our selues and our owne handes more then man & all the powers of the world, yf we therfore should do any thing which should woūd our consciēce. The consciēce (I tel you) is sone woūded, yea soner thē we beware of. The deuil vseth al kind of desceite to blynd vs from seyng that whiche might wound it: but when the stripe is geuen, then eyther shutteth he stil vp our eies with contempt to our hardning, or els openeth thē to bring vs to vtter dispairing. In your father, as ye may see y ^e later, so in many worldlye gospellers you maye (if you will) see the other. God might deale with al such, as he hath done now with your father: but because y ^e time of his iudgement is not yet come, his wisedome hath thought good to set your father forth as an exāple to al mē: as he did in the first world Cain, in the .2. worlde Cham, in the .3. age Chore &c. in christes tyme Iudas, in the Apostels time Ananias &c. althoughe none wil hartely cōsider it, but such as be gods children in dede.

But heare in comparyng your father thus (my dere­lye and vnfaynedlye beloued in the Lorde) I muste praye you not to bee offended, or thynke that I doe de [...]ermy­natelye iudge (to God I leaue all iudgement) but because the fruite to vs declareth no lesse, to the admonishment of vs all, I trust ye wyll accordyngly consider my collation. For your partes as I thynke godly of you both, y ^t in dede [Page 314] ye are bothe the the children of god: so I pray you comforte yourselues as Dauyd dyd, though hys sonne Absolon peri­shed so desperately, and thoughe hys father in lawe Achito­phell▪ father to Bethsabe as the Hebrewes wryte, peryshed so miserablye. Ye knowe Ionathas was not the worse be­cause hys father slew hymselfe, nor Bethsabe because of her father Achitophel: they bothe were the children of god, and so I am assured (as man can bee) that ye are. As they vsed gods iudgements vppon their parentes, so doe ye, to feare god and loue god the more & to flye frō those things which in your father ye dyd see displeased God. Oh that I were with you but one halfe houre, not only with you to lament, but also as god should lend me hys grace, to comforte you, who by thys iudgement doth tempt your patiēce & faith to y ^e cōfort of you both, as you shal find, I am assured. My dere hartes in the lord, if I could by any meanes comforte you, certainly if my lyfe lay on it, I thynke you should forthwith perceiue it: but because I can do no more then I can, there­fore as I can I do, that is, as to wryte, so to send this messē ­ger my good frend and brother with the same, to learne cer­tainly the truth herein and the conditiō of your estate. My other letter was made before I knewe of thys matter. I pray god thys whych by reporte I vnderstande, be other­wyse, but gods good wyll bee done, who geue vs patience and comforte in hym. To whome I commende you bothe euen as hartelye as anye frendes I haue in thys life of your estate. From my lodging you knowe where, thys eight of August. Anno Domini. 1554.

¶To certayne of hys faythfull frendes in God, ex­hortyng them to bee ioyfull vnder the crosse as a token of gods synguler fauour towardes them.

GOd our deare and most merciful father through Christe, be wyth you my good brother and Syster, as wyth hys [Page 315] children for ēuer, and in all thynges so guide you wyth hys holy spirite the leader of his people, as may be to his glory and your owne euerlasting ioye and comfort in him, Amen.

Because I haue often tymes receyued from eyther of you comfort corporally (for the which I besech the Lord, as to make me thankefull, so to recompence you both now and eternally) I cannot but go about (lord helpe hereto for thy mercies sake) to wryte somthyng for your comfort spiritu­ly. My dearely beloued, looke not vpon these dayes and the afflictions of the same here with vs simply as they seme vnto you: that is, as dismall dayes, and dayes of gods venge­ance, but rather as lucky dayes, and daies of gods fatherlye kindnes towardes you, and such as ye be, that is, towardes such as repent their synnes and euyll lyfe past, and earnest­ly purpose to amēd, walking not after the wil of the world, as y ^e most part of men do for the preseruation of theyr pelfe, which wyl they, nyll they, they shal leaue sooner or later, & to whome, or how it shall be vsed they know not. In deede to suche as walke in their wickednes and wynde on wyth the world, this time is a tyme of wrath and vengeance and their begynnyng of sorrowe is but nowe, because they con­tempne the phisike of theyr father, which by these purgyng tyme and cleansing dayes would worke their weale, which they wil not: and because they will not haue gods blessynge which both wayes he hath offred vnto them, by prosperity and aduersity: therfore it shall bee kept farre enoughe from them: as when the sycke man wil no kynd of phisike at the handes of the phisicion, he is left alone and so the malady encreaseth and destroieth him at the length. To suche men in dede these dayes are and shoulde bee doleful daies, daies of woe and weepyng, because their damnation draweth nigh. But vnto such as be penitent, and are desirous to liue after the Lordes wyll, (amongs whom I doe not onely compte you, but as farre as man may iudge I knowe ye are) vnto such, I say, this tyme is and should be comfortable. For first nowe youre father chastiseth you and me for our synnes, for the whiche yf he would haue destroyed vs, then woulde he haue letten vs alone, & left vs to our selues in nothing to take to harte his fatherly visitation, whiche here it plea­seth [Page 316] hym to woorke presentlye, because elsewhere he wyll not remember oure transgressions, as Paule writeth: he chastiseth vs in the world, least with the worlde we shoulde perishe.

Therefore my deare hartes, call to mynd youre sinnes to lamente them and to aske mercye for them in hys syghte, and wythall vndoubtedlye beeleue to obteine pardon and assured forgeuenes of the same, for twise the Lorde puni­sheth not for one thynge. So that I saye, firste we haue cause to reioyce for these dayes because our father suffereth vs not to lye in Iesabels bedde slepyng in oure synnes and securitye, but as myndefull on vs dothe correcte vs as his children: whereby we maye bee certayne that we be no ba­stardes but children, for he chastiseth euery childe whome he receyueth. So that they whyche are not pertakers of hys chastising or that contempne it, declare themselues to bee bastardes and not chyldren, as I knowe ye are, which as ye are chastised, so doe ye take it to harte accordingly: and therefore bee gladde my deare hartes, as folkes know­ynge certainlye euen by this visitation of the Lorde, that ye are his deare electe children, whose faultes your father dothe visite with the rodde of correction, but hys mercy wil he neuer take away from you, Psal. 89. Amen.

Secondlye ye haue cause to reioyce for these dayes, because they are dayes of triall, wherein not onely ye your selues shall better knowe your selues, but also the worlde shall knowe that ye bee none of hys but the Lordes der­lynges. Before these dayes came (Lorde GOD) howe manye thoughte of themselues they had bene in Gods bo­some, and so were taken and would be taken of the worlde, but nowe we see whose they are: for to whome we obeye hys seruauntes we are. If we obey the world (whiche god forbidde and hetherto ye haue not done it) then are we the worldes: but yf we obey GOD, then are we gods. Which thynge (I meane that ye are Gods) these dayes haue de­clared bothe to you, to me, and to all other that knowe you, better then euer we knewe it. Therefore ye haue no cause to sorrowe, but rather to syng, in seyng your sel­ues to bee Gods babes, and in seeyng that all Gods chil­dren [Page 317] doe so counte you. What thoughe the worlde repyne thereat: What thoughe he kycke? what thoughe he seeke to trouble and moleste you? My deare hartes he doth but hys kynde: he cannot loue the Lorde which lyue not the Lorde: he cannot brooke the chylde that hateth the father: he can­not mynde the seruaunte that careth not for the ma [...]er. If ye were of the world, the world would loue you, ye should dwell quietlye, there woulde be no griefe, no molestation. If the deuill dwelte in you (whiche the lorde forbydde) he woulde not styrre vp hys knyghtes to besiege your house, to snatche at your goodes, or suffer hys frendes to enter in­to your hogges. But because Christ dwelleth in you (as he dothe by faythe) therefore styrreth he vppe his fyrste begot­ten sonne the worlde, to seeke how to disquiet you, to robbe you, to spoyle you, to destroye you. And perchaunce your deare father to trye and to make knowen vnto you and to the worlde that ye are destinate to an other dwellyng then here on earthe, to an other citye then mans eyes hathe sene at any tyme: hathe geuen or wyll geue power to Sathan and to the world, to take from you the thynges whiche he hathe lente you, and by takyng them awaye, to trye youre fidelitie, obedience and loue towardes hym (for ye may not loue them aboue hym) as by geuynge that ye haue and keepyng it, he hathe declared hys loue towardes you. Sathan perchaunce telleth GOD (as he dydde of Iob) that ye loue GOD for youre goodes sake. What nowe then, yf the Lorde to trye you wyth Iob, shall geue hym power on youre goodes and bodye accordyng­lye, shoulde ye bee dismayed? Should ye dispayre? Should ye bee faynte harted? Shoulde ye not rather reioyce as dyd the Apostels that they were compted worthye to suf­fer anye thynge for the Lordes sake? Oh forgette not the ende that happened to Iob: for as it happened to him, so shal it happen vnto you: for god is the same god and can not longe forgette to shewe mercye to them that looke and longe for it, as I knowe ye do, and I praye you so to do styll, for the Lorde loueth you, and neuer can nor wyll forgette to shewe and powre out hys mercye vppon you. [Page 318] After a little whyle that he hath afflycted and tryed you (sai­eth Peter) he will visite, comforte, and confyrme you. As to Iacob wrestlyng with the aungel, at the lengthe mornyng came and the sonne arose: so deare harts, doutles it wil hap­pen vnto you. Howbeit doe ye as Iob and Iacob did, that is, order and dispose your thynges that god hath lente you as ye may and whyles ye haue tyme. Who knoweth whe­ther god hath geuen you power this long euen to that end?

Go to therfore, dispose your goods, prepare your selues to tryall, that eyther ye may stande to it like gods champi­ons, or els yf ye feele suche infirmitie in your selues that ye be not hable, geue place to violence, and go where ye maye with free and safe conscience serue the lord. Thinke not this counsel to come by chaunce or fortune, but to come from the Lorde: other oracles we may not looke for nowe. As God tolde Ioseph in a dreame by an aungel that he shoulde flye: so yf ye feele such infirmity in your selues as shoulde turne to gods dishonor and your owne destruction wythal: know that at this present I am as gods aungel to admonish you to take tyme whyles ye haue it, and to see y ^t in no case Gods name by you myghte be dishonoured. Ioseph myghte haue obiected the omission of his vocation, as perchaunce ye wil doe: but deare hartes, let vocations and all things els geue place to gods name & the sanctifyeng therof. Thys I speak not as though I wuld not haue you rather to tary & to stād to it, but I speake it in respect of your infirmity, which if ye feele to bee so greate in you that ye are not certayne of thys hope that god wyll neuer tempt you aboue you hability: fly and get you hence, and know that therby god wil haue you tried to your selues & to others. For by this you shal know how to take thys world, and your home here as no home, but that ye loke for an other, and so geue occasion to others, lesse to loue thys world, and perchaunce to some to doubte of their religion, Wherin though they be earnest, yet would not they loose so much as ye do for your religion, which ye confyrme to me & others by your geuyng place to violence.

Laste of all, ye haue cause to reioyce ouer these daies because they be dayes of conformation, in the which and by the which god our father maketh vs lyke to christes image [Page 319] here, that we may be like to him elswhere. For if we suffer with him, we shall reigne with him: if we be buryed w ^t him, we shal rise with him: if we cōpany with him in afflictions, we shall reioyce with him in glorye: if we sowe with him in teares, we shal reape with him in gladnes: if we cōfesse him before men, he will confesse vs before his Father in heauen: if we take his part, he will take ours: if we lose ought for his names sake, he wil geue vs all thinges for his truthes sake: So y ^t we ought to reioyce & bee glad, for it is not geuē to e­uery one to suffer losse of coūtrey, life, goods, house, &c. for y ^e Lords sake. What can god the father do more vnto vs then to cal vs into campe with his sonne? What may Christe our Sauiour doe more for vs then to make vs his warriours? What can the holy ghost doe to vs aboue this, to marke vs with the cognisaunce of the Lord of hostes? This cognisance of the Lord standeth not in forket cappes tippettes, shauen crownes or such other baggage and antichristian pelfe, but in suffering for the Lords sake. The worlde shall hate you saith Christ. Loe there is the cognisance and badge of gods children, the world shal hate you. Reioyce therfore my dear­ly beloued, reioyce that god doth thus vouchsafe to beginne to conforme you and make you like to Christ. By the triall of these dayes ye are accasioned more to repēt, more to pray, more to contempne this worlde, more to desire life euerla­sting, more to be holy (for holy is the ende wherfore GOD doth afflict vs) and so come to gods company. Which thing, because we can not do as long as this body is as it is, ther­fore by the doore of death we must entre with Christ into e­ternall life and immortalitie of soule and body: which God of his mercy send shortlye, for our Sauiour Iesus Christes sake, Amen.

To myne owne deare brother Maister Laurence Saunders prisoner in the Marshalsee.

GOds sweete peace in Christe be with you, my good bro­ther in y ^e Lord Iesus, & with all your concaptiues, Amē.

[Page 320]I was letted this morning from musing on that which I was purposed to haue thought on, by reasō of you, against whō I sawe my selfe giltie of negligence euen in this poynt that I would not write, I should say, that I had not writ­ten vnto you as yet: therfore out of hande in maner I pre­pared my selfe to purge my self hereof, not that I wil go a­bout to excuse my fault (for that were more to loade me) but by asking both god and you pardon, to get it no more layde to my charge. Now then as I was thus purposing & partly doing, cōmeth there one with a letter from you, for y ^e which as I haue cause to thanke god and you (howbeit not so that you should thinke I geue not the whole to god) so I see my selfe more blame worthye for thus longe holding my peace. Howbeit good brother, in this I haue geuen a demonstrati­on to you, to behold my negligence in all other things, and especially in praying for you and for y ^e church of god, whiche for my sinnes and hypocrisie (hypocrisie in dede euen in this writing, god deliuer me from it) haue deserued to bee pu­nished. Iust is god, for we haue deserued all kindes of plag­gues at his hands: but yet merciful is he y ^t will on thys wise chastise vs with this world ne cū mūdo condēnemur. He myght otherwise haue punished vs, I meane, he might haue for o­ther causes cast vs in prison, me especially, then for his gos­pell and wordes sake: Praysed therfore be his name whiche voucheth vs worthy thys honour. Ah good god, forgeue vs our sinnes, and worke by this thy fatherly correction on vs, on me especially, effectually to loue thee and thy Christ: and with ioyfulnes vnto y ^e end to cary thy crosse through thicke and thinne. Alwayes set before our eyes not this gallowes on earth if we still sticke to thee, but the gallowes in hell if we denye thee or swarne from that we haue professed. Ah good brother, if I coulde alwayes haue GOD, hys ma­iestie, mercye, heauen, hell, &c. before mine eyes, then should I obdurare as Paule writeth of Moses. Heb. 11. obdurauit in quit, perinde quasi vidisset eum qui est inuisibilis, Praye for me, as I know you doe, and geue thankes also for in domino spe­ro non nutabo. Psal. 22. Si ambulauero per valle [...]n vmbrae mortis, non timebo quia tu domine mecum es, Amen. I thinke we shall bee shortly called forth: for now legē habent, & secūdū legem &c. [Page 321] otherwise will they not reason with vs: and I thynke theyr shootanker wil be, to haue vs to subscribe. The which thing if we do, though w ^t this condition, so farre as y ^e thing subscribed to, repugneth not agaynst Gods word, yet thys will be offensiue. Therefore let vs vadere planê and so sanê, I meane, let vs all confesse that we are no chaungelinges, but reipsa are the same we were in religion, and therefore can not subscribe excepte we will dissemble both with God, our selues, and the world. Haec tibi scribo frater mi charisime in domino. I am legam tuā epiflolam. Ah brother that I hadde practicam tecum scientiam in vite illa quā pingis: Iohn. 15 roga dominum vt ita verê sentiam, Amen. God make me thankeful for you. Salutant te omnes cōcaptiui & gratias domino pro te agunt: idē tu facies pro nobis & ores vt &c.

An other letter to Maister Laurence Saunders.

MY good brother, I besech our good god & grati­ous father, alwayes to cōtinue his gracious fa­uoure and loue towardes vs, & by vs as by in­strumentes of his grace, to worke hys glory & confusion of his aduersaryes. This frend moued them to subscribe to the papistes articles wyth this conditiō, so farre as they wer not against Gods worde, being in dede cleane contrary to it: and yet short­ly after he va­liantly suffred death for refusing the same, Ex ore infantium & lactentium fundet laudem ad destruendum inimicū &c, Amē.

I haue perused your letters to my self & haue redde them to others. For answere whereof, if I should write what D. Taylour and Maister Philpotte doe thinke, then muste I saye that they thynke the salte sente vnto vs by your frende is vnseasonable. And in deede I thynke they both wyll de­clare it hartelye if they shoulde come before them. As for me, if you woulde knowe what I thynke (my good and moste deare brother Laurence) because I am so synnefull and so conspurcate (the Lorde knoweth I lye not) with manye greuous sinnes (whiche yet I hope are washed [Page 322] away sanguine Christi nostri) I neither can nor would be cō ­sulted withal but as a sipher in Agrime. Howbeit to tel you how and what I minde, take this for a summe: I pray God in no case I may seeke my self. And in deede (I thanke God therfore) I purpose it not. Quod reliquum est domino Deo meo committo, & spero in illum, quod ipse faciet iuxta hoc: iacta in do­minum curam, Psa. 54 Psa. 36 Psal. 31. &c. Omni cura vestra coniecta in illum &c. Reue­la domino viam tuam & spera &c. Sperantem in domino miseri­cordia circumdabit. I did not nor do not knowe but by youre letters quod cras, we shal come, corā nobis. Myne owne hart, sticke stil to dabitur vobis: Math. 10. 1. Cor. 10 3. pet 2 fidelis enim est dominus, dabit in ten­tatione euentum quo possimus sufferre. Nouit dominus pios ê ten­tatione &c. O vtinam pius ego essem. Nouit dominus in die tri­bulationis sperātes in se &c. Nahū. 1. I can not thinke that they will offer any kinde of indifferent or meane conditions. For if we wil not adorare bestiam, we neuer shall be deliuered but against their will, thinke I. God our Father and gracious Lord make perfecte the good he hath begonne in vs. Faciet mi frater, charisime frater, quem in intimis visceribus habeo ad conuinendum & commoriendum. O si tecum essem. Praye for me myne own hart roote in the Lord.

A letter which he wrote to a faythfull woman in her heauines and trouble: most comfor­table for all those that are afflicted and bro­ken harted for their sinnes.

AH my dearly beloued, & most dearely belo­ued in the Lorde, howe pensiue is my harte presently for you by reasō of y ^e feareful iud­gement of our god, which euē now I heard for truth by Richarde Proude? God oure good father for his greate mercies sake in christ, haue mercy vpō vs, & so w ^t his eter­nal consolation, comforte you (my deare harte) as I desyre [Page 323] in my moste nede to be of him comforted, Amen.

The cause why since the recept of your letter I haue not sent vnto you, this bringer cā tel you: yea if I had not heard for truth of this heuie chaunce, as yet you had not thus sone heard from me. For I beganne of late a peece of woorke for your comfort, wherof I send you now but a parte, because my hart is heauie for your sake, and I can not be quiet til I heare how you do in thys crosse. Wherein (my deare sister) I beseche you to bee of good comforte, and to bee no more discouraged then was Dauid of Absolons death, the good Ionathas of hys father Saules fearefull ende, Adam of Cain, Noe of Cham, Iacob of Ruben, and the Godly Beth­sabee of the terrible ende of her father or at the leaste her Graundfathers death Achitophell. Not that I vtterly con­dempne and iudge your father (for I leaue it to God) but because the facte of it selfe declareth Gods secrets and feare­full iudgemente and iustice towardes hym and all men, and hys greate mercye towardes vs, admonishynge all the worlde howe that he is to bee dred and feared, and Sa­than not to sleepe, and vs his children especiallye, howe weake and miserable we bee of oure selues, and howe hap­pie we are in hym, whiche haue him to bee oure father, pro­tectour and keeper and shall haue for euer more, so that no euill shall touche vs, further then shall make to oure fa­thers glorye and to our euerlasting commoditie. And ther­fore let thys iudgement of God be an occasiō to stirre vs vp more carefully to walke before GOD, and vnfaynedly to caste oure whole care vppon oure deare father, whiche ne­uer can nor will leaue vs: for hys calling and giftes be such that he can neuer repente hym of them. Roma. 11. whom he loueth, he loueth to the ende: none of hys chosen can perish. Of whiche number I knowe you are my dearely beloued sister: God encrease the fayth thereof dayly more and more in you: he geue vnto you to hange wholye on hym and on hys prouidence and protection. For who so dwelleth vn­der that secrete thyng, and helpe of the Lorde, Psa. 90.31 he shall be cocke sure for euer more: he that dwelleth I saye, for if we be flitters and not dwellers (as was Loth a flitter from Segor, where GOD promised hym protection if he had [Page 324] dwelled there still) we shall remoue to oure losse as he dyd into the Mountaines, Genesis. 19. Dwell therefore, that is truste and that finallye vnto the ende in the Lorde (my deare sister) and you shall bee as Mounte Sion. As Moun­taynes compasse Ierusalem, so dothe the Lorde all hys people. Howe then can he forgette you whiche are as the apple of hys eye, for hys deare sonnes sake? Ah deare harte, that I were nowe but one halfe houre wyth you, to bee a Simon to helpe to carye youre crosse with you. GOD sende you some good Simon to bee with you and helpe you. I will bee a Simon absente to carye, as I can learne, youre crosse, whiche you haue promysed not to hyde from me. Oh that GOD woulde hartelye touche youre hus­bandes harte, so that he woulde gette hym beyonde the Seas, althoughe by that meanes I shoulde neuer more, corporallye see you (as in deede I feare it, I feare it) but Gods good will bee done. I haue wrytten to hym: God for hys mercyes sake tourne it to youre and hys good, Amen.

But to come agayne to that from whence I am di­gressed, whereunto you occasion me also by youre letters, complayning to me of the blyndnesse of youre mynde and of the trouble you feele throughe talke with some: my dear­lye beloued, GOD make you thankefull for that whiche he hath geuen vnto you: he open youre eyes to see what and howe greate benefytes you haue receaued, that you maye be lesse couetous or rather impaciente, for so (I feare me) it should bee called, and more thankefull. Haue not you receaued at his handes syghte to see youre blyndnesse, and thereto a desirous and seekyng harte to see where he lyeth in the mydde day, as hys deare spouse speaketh of her selfe in the Canticles? Oh Ioyce, my good Ioyce, what a gifte is thys? Manye haue some syghte, but none thys sobbing and sighinge, none thys seekynge whiche you haue I knowe, but suche as he hath marryed vnto hym in hys mercyes. You are not contente to kysse hys feete with the Magdalen, but you woulde bee kissed euen with the kysse of hys mouth. Canti. 1. You woulde see hys face wyth [Page 325] Moses, forgettyng howe he biddeth vs seeke hys face, Psalme. 27. yea and that for euer, Psalme. 105. Whiche syg­nifyeth no suche syghte as you desire, to bee in thys pre­sente life, whiche woulde see GOD nowe face to face, where as he can not bee seene but couered vnder some­thynge: yea some tyme in that whiche is (as you woulde saye) cleane contrarye to God: as to see hys mercye in hys anger: in bringyng vs to hell, fayth seeth hym bring vs to heauen: in darkenesse it beholdeth bryghtnes: in hydyng hys face from vs, it beholdeth hys merye countenaunce. Howe dyd Iob see God, but (as you woulde saye) vnder Sathans cloke? For who caste the fyre from heauen vp­pon hys goodes? Who ouerthrewe hys house and styrred vppe men to take awaye hys cattell but Sathan? And yet Iob pearced throughe all these and sawe Gods worke, saying: the Lorde hath geuen, the Lorde hath taken awaye &c. In reading of the psalmes, howe often doe you see that Dauid in the shadowe of death, sawe Gods sweete loue? And so (my dearelye beloued) I see that you in your darke­nesse and dymnesse, by fayth doe see claritie and bryght­nesse: by fayth (I saye) because fayth is of thynges absente, of thynges hoped for, of thynges whiche I appeale to your conscience whether you desire not. And can you desire anye thyng whiche you knowe not? And is there of heauenlye things any other true knowlegde then by fayth?

Therefore my deare harte, be thankefull, for (before God I write it) you haue greate cause. Ah my Ioyce, howe happye is the state wherein you are? Verelye you are e­uen in the blessed state of Gods children: for they mourne, and do not you so? and that not for worldly weale, but for spiritual riches, faythe, hope, charitie, &c. Math. 5 Do you not hun­ger and thirste for righteousnesse? And I praye you saieth not Christ, whoe can not lie, that happye are such? How shoulde GOD wipe awaye the teares from youre eyes in heauen, if now on earth you shed no teares? How could hea­uen be a place of reste, if on earth you dyd finde it? Howe coulde you desire to bee at home, if in youre iourneye you founde no greffe? Howe could you so often cal vpō god, and [Page 326] talke with him as I knowe you doe, if your enemye should sleepe all daye longe? Howe shoulde you elswhere be made lyke vnto Christe, I meane in ioye, if in sorrowe you sob­bed not with hym? If you wil haue ioye and felicitie, you muste firste needes feele sorrowe and miserye. If you will goe to heauen, you must sayle by hell. If you will embrace Christe in hys robes, you muste not thynke scorne of hym in hys ragges. If you will sitte at Christes table in hys kingdome you muste fyrste abide with hym in hys temp­tations. If you will drinke of hys cuppe of glorye, forsake not hys cuppe of ignominye. Can the head corner stone bee reiected and the other more base stones in Gods buildyng be in thys worlde set by? You are one of hys liuely stones: be contente therefore to be hewen and snagged at, that you myghte be made the more meete to bee ioyned to youre fel­lowes which suffer with you Sathans snatches, the worlds woundes, contempte of conscience, and frettes of the fleshe, where throughe they are enforced to crye: Oh wretches that we are, Rom. 6 who shall deliuer vs? You are of Gods corne, feare not therfore the flayle, the fanne, mylstone, nor ouen. You are one of Christes Lambes, looke therefore to bee fleeced, hayled at, and euen flayne. If you were a market shepe, you shoulde goe in more fatte and grasye pasture. If you were for the Faire, you shoulde bee staulfed and wante no weale: but because you are for Gods owne occupying, therefore you must pasture on the bare common, abyding the stormes and tempestes that will fall. Happye and twyse happye are you (my deare syster) that GOD nowe haileth you whe­ther you woulde not, Iohn. 21. that you myghte come whether you woulde. Suffer a little and bee still. Let Sathan rage a­gaynste you, let the worlde crye oute, let youre conscience ac­cuse you, let the lawe loade you and presse you downe: yet shall they not preuaile, for Christe is Emanuell that is god with vs. If God be with vs who can be agaynst vs? The Lord is with you: your father cā not forget you: your spouse loueth you. Math. 8 If the waues and surges arise, crye with Peter Lord I perishe, and he wil put out his hand and helpe you. Cast out your anker of hope, and it wyll not cease for all the stormy surges, till it take holde on the rocke of gods truthe [Page 327] and mercy. Thinke not that he whiche hathe geuen you so many thynges corporallye as inductions of spirituall and heauenlye mercies, and that wythout your desertes or de­syre, can deny you any spiritual comfort desiring it. phi. 2. For yf he geue to desire, he will geue you to haue and enioye the thyng desired. The desyre to haue and the goyng aboute to aske, ought to certifye your conscience that they be his ear­nest of the thyng whiche you askyng, he will geue you, yea before you aske and whilest you are aboute to aske he wyll graunt the same (as Esay sayth) to his glory and your eter­nal consolation. He that spared not his owne sonne for you, Rom. 8 wyll not nor cannot thynke anye thynge to good for you, my hartely beloued. If he had not chosen you (as most cer­tainlye he hathe) he would not haue so called you: he would neuer haue iustified you: he woulde neuer haue so glorified you with his gratious gifts, which I know, praised be his name therefore: he woulde neuer haue so exercised youre fayth with temptations as he hathe done and dothe, yf (I say) he had not chosē you. If he haue chosen you (as doutles deare hart he hath done in Christe, for in you I haue seene hys earnest, and before me and to me you could not denye it, I know bothe where and when) if I saye, he haue chosen you, then neither can you nor shall you euer perishe. For if you fall, he putteth vnder his hande: you shall not lye styll: so carefull is Christ your keper ouer you. Neuer was mo­ther so myndefull ouer her chylde, as he is ouer you. And hath not he alwayes bene so? Speake womon: when did he finally forget you? And will he now trow you in your most nede do otherwise, you callyng vppon him and desiring to please him? Ah my Ioyce, thynk you god to be mutable? Is he a chaungeling? Rom. 31 Doth he not loue to the ende them whom he loueth? Are not his giftes and calling such that he cannot repente him of them? For elles were he no GOD. If you should perishe, then wanted he power: for I am certain his will towards you is not to be doubted of. Hath not the spi­rit, which is the spirit of truthe, told you so? And wyll you now harken with Eue to the lying spirite whiche woulde haue you, not to dispaire (no he goeth more craftelye to worke, howbeit to that ende, if you should geue eare vnto [Page 338] it, which God forbyd) but to doubte and stande in a mam­meryng, and so shoulde you neuer truelye loue God, but serue hym of a seruile feare, leste he shoulde caste you of for your vnworthines and vnthankefulnes: as thoughe your thankefulnes or worthines were anye causes wyth God, why he hath chosen you, or will finally kepe you. Ah myne owne deare hart, Chryst onely, Christ onely, and his mercy and truth. In hym and for hym is the cause of your electi­on. This Christ, this mercy, this truthe of God remayneth for euer, is certayne for euer, and so is your election certaine for euer, for euer, for euer, I say for euer. If an aungel from heauen shoulde tell you contrarye, accursed bee he, accursed be he. Your thankefulnes and worthynes are fruites and effectes of your election, they are no causes. These fruites and effectes shal be so much more fruitfull and effectuall, by how much you wauer not.

Therefore (my derely beloued) aryse and remember from whence you are fallen. Psalm. 120 You haue a shepehard whiche neither slumbreth nor slepeth. No man nor deuill can pull you out of hys handes. Nyghte and daye he commaundeth hys aungels to kepe you. Haue you forgoten what I redde to you out of the psalme, the Lord is my shepeharde, I can want nothing? Psal. 23 Do you not know that god sparred Noe in the Arke on the outside, so that he coulde not gette out? So hathe he done to you my good Syster, so hathe he done to you. Psa. 90. Tenne thousande shall fall on your righte hande and twentye on your lefte hande: yet no euell shall touche you. Saye holdelye therfore: Psa. 123. many a tyme from my youth vppe they haue fought against me, but they haue not preuayled: no nor neuer shall preuaile, for the Lorde is rounde aboute his people. And who are the people of GOD, but suche as hope in hym: Happye are they that hope in the Lorde: and you are one of those my deare harte, for I am assured you haue hoped in the Lord: I haue your wordes to shew most manifestly & I know they were writen vnfaynedly. I nede not to say that euen before god you haue simply confessed to me, and that often times no lesse. And once if you had thys hope, as you doutles had it, though now you fele it not yet shall you feele it agayne: for the anger of the Lorde lasteth [Page 329] but a momēt, but hys mercy lasteth for euer. Tel me my dere harte, who hath so weakened you? Surelye not a persuasi­on which came from hym that called you. Gal. 5. For why shoulde ye wauer? Why shoulde you wauer and be so heauy harted? Whome looke you on? On yourselfe? On your worthines? On your thankefulnes? On that whiche God requireth of you, as faythe, hope, loue, feare, ioye? &c. Then can you not but wauer in deede, for what haue you as God requyreth? Beleue you, hope you, loue you &c. as much as you shoulde do? No no, nor neuer can in this lyfe. Ah my dearelye belo­ued, haue you so soone forgotten that which euer should be had in memory: namely that whē you would and should be certayne and quiet in consciēce, then should your fayth burst throughout all thynges not onely that you haue in you, or els are in heauen, earth or hell, vntill it come to Christ cru­cified, and the eternal swete mercies and goodnes of god in Christ? Here, here is the resting place, here is your spouses bed: creepe into it, & in your armes of faith embrace hym: be waile your weakenes, your vnworthines, your diffidence &c. & you shalsee he wyl turne to you. What sayd I, you shal see? Nay I should haue sayd you shal feele he wil turne to you. You know that Moses, when he went into the Mount to talke with God, he entred into a darke cloude, & Helias had his face couered when God passed by. Both these dere frendes of god heard God, but they saw hym not: but you would be preferred before them. See now my deare harte, how couetous you are. Ah be thankefull be thankefull. But god be praysed that your couetousnes is Moses couetous­nes. Well with hym you shall be satisfied. But when? For­soth when he shall appeare. Here is not the tyme of seyng, psa. 16. but as it were, in a glasse. Isaac was deceyued because he was not content with hearyng onely.

Therfore to make an ende of these many words, wher­with I feare me I do but trouble you from better exercises: in asmuche as you are in deede the chylde of God electe in Chryste before the begynnyng of all tymes: in asmuche as you are geuen to the custody of Christ as one of gods most precious iewels: in asmuche as Chryste is faythful & ther to hath al power, so y ^t you shal neuer perysh, no one heare of [Page 330] your heade shall not be loste: I beseche you, I pray you, I desyre you, I craue at your hands w ^t al my very hart, I aske of you with hande, penne, tonge & mind, in Christ, through Christe, for Christe, for his name, bloode, mercies, power and truthes sake (my moste entierlye beloued Sister) that you admitte no doutyng of gods fynall mercies towardes you, how soeuer you feele your selfe: but complaine to god and craue of him; as of your tender & deare father, al things, and in that tyme which shalbe most oportune, you shal find and feele farre aboue that your harte or the hart of any crea­ture can conceaue, to your eternall ioye. Amē, Amen, Amē. The good spirite of god alwayes kepe vs as hys deare children, he comfort you, as I desyre to be comforted (my dere­ly beloued) for euermore, Amen. I breake vp thus abruptly because our common prayer tyme calleth me. The peace of Christe dwell in both our hartes for euer, Amen.

❧As for the report of W. P. if it be as you heare, you must prepare to beare it. It is written on heauens dore: do wel, and heare euill. Be content therfore to heare whatsoe­uer the ennemye shall imagine to blotte you withal. Gods holye spirite alwayes comfort and kepe you, Amen, Amen. This 8. of August, by hym that in the Lorde desireth to you as well and as much felicity as to his owne harte.

¶To my louyng brethren .B. and .C. wyth their wyues and whole families.

I Besech y ^e euerliuing god to geue to you al my good bretherne and systers, the comfort of his holy spirite and the continuall feelyng of his mercye in Christe oure Lord, nowe and for euer, Amen.

The world my brethern at this presente seemeth to haue the vpperhande, iniquity ouerfloweth, the truth and veritie seemeth to be suppressed, and they whiche take part therwith are vniustly entreated. The cause of all this is gods anger, and mercy: his anger because we haue [Page 331] greuously sinned against him: his mercy, because he here pu­nisheth vs & as a father nurtereth vs. We haue ben vnthākful for his word, we haue contemned his kindnes, we haue ben negligent in praier, we haue ben to carnal, couetous, li­cētious, &c. we haue not hastened to heauēward, but rather to helward, we were fallen almost into an open cōtempt of god and all his good ordinaunces: so that of hys iustice he could not long forbeare, but make vs to feele hys anger, as now he hath done in taking his word and true seruice from vs, and permittyng Sathan to serue vs with Antichristian religion, and that in such sorte, that if we wil not yelde to it and seme to allow it in dede and outwarde fact: our bodies are like to be laide in prison and our goodes geuen we can­not tell to whome. This should we looke vppon as a sygne of gods anger procured by our synnes, which (my good brethern) euery one of vs should now cal to our memories of­ten tymes so perticulerly as we can, that we might hartely lament them, repent them, hare them, aske earnestly mercye for them, and submitte our selues to beare in this lyfe anye kind of punishment which god wil lay vppon vs for them. Thus should we do in consideration of gods anger in thys time. Now his mercy in this time of wrath is sene & should be sene of vs (my derely beloued) in this, y ^e god doth vouch­safe to punish vs in this present life. If he should not haue punished vs, do not ye thinke that we would haue continu­in y ^e euils we were in? Yea verely, we would haue ben worse and haue gone forwards in hardning our harts by impeni­tency, & negligence towardes God & true godlines, & then yf death had come, should not we haue perished bothe soule and bodye into eternall fyre and perdition? Alas, what mi­sery should we haue fallen into, if god shoulde haue suffered vs to haue gone forward in our euils? No greater a signe of damnation there is, then to lye in euill & synne vnpunished of god: as nowe the papists (my derely beloued) are cast in­to Iezabels bed of security, Apoc. 3 Hebr. 12 which of all plagues is the most greuous plague that can be. They are bastardes and not sonnes, for they are not vnder Gods rodde of correction. A great mercy it is therfore that god dothe punishe vs: for yf he loued vs not, he wuld not punish vs. Now doth he chastice [Page 332] vs that we shuld not be damned with the world. 1. Cor. 2 Now doth he nurture vs, because he fauoureth vs. Now may we thynke our selues to be Gods householde and children, 1. pet. 4 be­cause he beginneth his chastising at vs. Nowe calleth he vs to remēber our synnes past. Wherfore? That we myght re­pent and and aske mercy. And why? That he might forgeue vs, pardon vs, iustify vs, and make vs his chyldren, and so begin to make vs here lyke vnto Christ, Rom. 8 that we myght bee like vnto hym elsewhere, euen in heauen, where already we are set by faith with Christe, and at hys commyng in verye dede shall enioye his presence, when our synfull and vile bodies shalbe made lyke to christes glorious body, phil. 3. accordyng to the power whereby he is able to make al thynges subiect to hymselfe.

Therfore my brethren, let vs in respect hereof, not la­ment, but laude god: not be sory but be mercy: not wepe but reioyce and be glad that god doth vouchsafe to offer vs hys crosse, Rom. 8 2. Timo. 3. Math. 10. therby to come to him to endles ioyes and comforts. For if we suffer, we shall raigne: If we confesse hym before men, he wil confesse vs before hys father in heauen: If we be not ashamed of his Gospell nowe, he wyll not bee asha­med of vs in the last day, Math. 5. 1. pet. 4 1. pet 5 but wyl be glorifyed in vs, crow­nyng vs with crownes of glory and endeles felicity. For blessed are they y ^t suffer persecutiō for rightuousnes sake, for their is the kingdom of heauē. Be glad sayth Peter, for the spirit of God resteth vpō you. After that ye are a litle while afflicted, god will comfort, strengthen, & confyrme you. And therfore (my good bretherne) be not discouraged for crosse, for prison or losse of goodes, for the confession of Christes gospell and truth, whiche ye haue beleued and lyuely was taught emongs you in the days of our late good & most ho­ly prince Kyng Edwarde. This is most certayne, if ye lose any thyng for Christes sake, Math. 19 and for contemnyng the Anti­christian seruice set vp agayne amonge vs, as ye for youre partes euen in prison shall find gods greate and riche mer­cies farre passing all worldly wealth: so shall your wyues & children in thys present lyfe, fynd and feele gods prouidēce more plentifully then tounge can tell: for he wyl shew mer­ciful kindnes on thousāds of them that loue him: The good [Page 333] mans sede shal not go a begging his bread. Ye are good mē so many as suffer for christes sake. Psalm. 27 I trust ye all (my dearely beloued) wil cōsider this geare with your selues, and in the crosse see gods mercy, which is more swete and more to bee set by then life it self: much more thē, then any mucke or pelfe of thys world. Rom. 8. This mercy of god should make you merye and chearefull: for the afflictions of this lyfe are not to bee cōpared to the ioyes of the lyfe prepared for you. Ye know the way to heauen is not the wyde way of the world, which wyndeth to y ^e deuil, but it is a strayt way, Math. 7 2. Timot. 3 2. Cor. 5 Math. 14. which few walke in: for fewe lyue godly in Christ Iesu, few regard the lyfe to come, few remember the day of iudgement, fewe remember how Christ will deny them beforh hys father that do denye him here, few consider that Christ wyll be ashamed of them in the last day, which are ashamed now of hys truthe & true seruice, few cast theyr accomptes what will be laid to theyr charge in the day of vengeaūce, fewe regard the condemna­tion of their owne consciences in doyng that which inwardly they disalow, few loue god better then theyr goodes: Rom. 14. but I trust yet ye are of these few my derely beloued, I trust ye be of the little flocke which shall enherite the kyngdome of heauen, I trust ye are of the mourners and lamēters which shalbe comforted with comfortes which neuer shalbe taken from you, if ye nowe repente your former euils, Luke. 10 if nowe ye stryue agaynste the euyls that are in you, if now ye cōtinue to call vppon God, if nowe ye defile not your bodies with anye Idolatrous seruice vsed in the Antichristian chur­ches, Ephesi. 4. if ye moleste not the good spirite of God which is ge­uen you as a gage of eternal redēption, a coūseller & master to lead you into all truth: whiche good spirit I beseche y ^e fa­ther of mercy to geue vs all for hys dere sonnes sake Iesus Christ our lord, Acts. 20 to whom I cōmend you al & to the word of his grace, which is able to helpe you all & saue you all y ^t be­leue it, follow it, & serue god therafter. And of this I would ye were al certain, that al y ^e heares of your heades are num­bred, so that not one of thē shal perish, Math. 8. Iob. 1. Psa. 104 Psa. 13. 1. pet. 5 neither shal any man or deuil be able to attempt any thing, much lesse to doe any thing to you or any of you, before your heauēly father which loueth you most tēderly, shal geue thē leaue, & when he hath geuen them leaue, they shal go no further then he wyll, nor [Page 334] kepe you in trouble any longer then he wyll. Therfore caste on hym all your care, for he is carefull for you: onely studye to please him and to kepe your consciences cleane and your bodies pure from the Idolatrous seruice, which now euery where is vsed, and god will meruelously and mercifully de­fend and comforte you: whiche thing he doe for hys names sake in Christ our Lord. Amen.

To my good Lady Vane.

THe true sense and swete feelyng of gods eternall mercies in Christe Iesus, bee euer more and more liuely wrought in your hart by the holy ghost. Amen.

I most hartely thanke you (good ma­dame) for your comfortable letters, & where as you would be aduertised what were beste to bee done on your behalfe concernyng your iij. questions: the truthe is, that the questions are neuer well sene nor aunswered, vntil the thynge whereof they arise, bee well considered: I meane vntill it be sene how great an euill the thing is. If it be once in dede in your hart perceaued vpon probable and pithy places gathered out of gods booke, that there was neuer thing vpon y ^e earthe so great & so much an aduersary to gods true seruice, to Christes death, passion, priesthode, sacrifice, and kingdome, to the ministery of gods worde and sacraments, to the church of God, These questi­ons were concerning the masse wher­in she desired hys iudgement. to repentaunce, faith and all true god­lines of life, as that is wherof the questiōs arise (as most as­suredly it is in dede) then cannot a christiā hart but so much the more abhorre it and al thynges that in any point might seme to allow it or anye thyng pertainyng to the same, by howe much it hath the name of gods seruice. Agayne, your Ladiship doth know that as all is to be discommended and auoyded which is followed or fledde from in respect of our selues, in respecte of auoyding Christes crosse: so the ende of all our doynges should be to godwards, to his glory, to our neighbours, to edification and good example, wherof none [Page 335] can be geuen in allowing anye of the .iii. questions by you propoūded. But because this which I write now, is breefe and needeth the more consideration or explication: as I doubt not of the one in you, so from me by Gods grace you shall receaue the other shortly. For I haue alreadye written a little booke of it which I will send vnto you, He meaneth his booke whiche he cal­leth the hurt of hearīg masse. in the which you shall haue your questions fully aunswered and satisfied, and therefore I omitte to write any more hereaboutes pre­sentlye: beseching God our good father to guide you as his deare childe with his spirite of wisedome, power and com­forte vnto eternall life, that you may be stronge and reioyce in him and with his church, to cary Christes crosse if he shall so thinke it neede. 1. Pet. 1. which is a thyng to be desired, wi­shed, and embraced if we looked on thinges after the iudge­ment of Gods word, and tryed them by that touchstone. If you be accustomed to thinke on the breuitie, vanitie, and mi­serie of this life, and o [...] the eternitie, truth and felicitie of e­uerlasting life: if you looke on thinges after their endes and not after their present appearaunce only: if you vse your self to set gods presence, power and mercy alwayes before your eyes, to see thē as god by euery creature would you should: I doubt not but you shall finde such strength and comforte in the Lord, as you shall not be shaken with all the power of Sathan. Gods mercy in Christ be with you and his good spirite guide you for euer, Amen.

An other letter to the Lady Vane.

AS to myne owne soule, I wishe to your La­diship grace and mercy from God our deare Father in Christe our Lorde and Sauioure.

I thanke God that something he hath ea­sed you, and mitigated his fatherly correction in vs both: I woulde to God he had done so much in the behalfe of the greefe of y ^e body to you as he hath done to me. For as for the soule I trust you feele that which I pray god encrease in you, I meane his fatherly loue, and graunte that I may with you feele the same in such degree as may please him: I wil not say as you feele, least I should [Page 336] seeme to aske to muche at one time. God doth often muche more plentifullye viset with the sense of hys mercye, them that humble them selues vnder his mightye hande, and are sore exercised, as you long haue bene: then others, whiche to the face of the worlde haue a more shewe and appearaunce. Therfore I wysh as I do, and that not only for myne own commoditye, but also that I myght occasion you to the con­sideration of the goodnesse of God, which I by your letters doe well espye, which is in deede the hygh waye whereby as God encreaseth his giftes, so sheweth he more linelye hys saluation, Psalme. 50.107. I haue receaued Gods blessing frō you, the which I haue partly distributed vnto my three fel­lowe prisoners Maister Farer, Maister Taylour, Maister Philpot, and the residue I will bestowe vppon .iiii. poore soules which are imprisoned in the cōmon Iayle for religiō also. As for mine own part, if I had had nede, I would haue serued my turne also. But because I had not, nor (I thanke God) haue not, I haue beene and will hee your Almner in suche sorte as I haue already aduertised you. God rewarde you and geue you to finde it spiritually and corporally. Be­cause otherwise I can not talke with you, therefore on thys sort, as occasion and opportunitie wil serue, I am readye to shewe my good will and desire of youre healpe and furthe­raunce in the Lorde to euerlasting life, whereunto GOD bryng vs shortlye for hys mercyes sake, Amen. Good Ma­dame bee thankefull to God, as I hope you be, be earnest in prayer, continue in readynge and hearinge Gods woord, and if Gods further crosse come, as therein God doth serue hys prouidence (for elles it shall not come vnto you) so bee certayne the same shall tourne to your eternal ioy and com­forte, Amen.

To the Lady Vane.

THe euerlasting and most merciful god, which is the father of our sauiour Iesus Christ, encrease in your ladiship y ^e knowledge & loue of hys truth, with the gift of perseuerāce to cōtinue therin to y ^e end, Amē. Albeit at this present I haue no cōuenient leasure to write [Page 337] is shold be semely to send to your personage, yet cōsidering your gētle good wil for gods cause towards me, I thought I mought be y ^e more bold to write somthing, although not in such sort as I would & perchaunce on your behalfe might be loked for. I doubt not but that your ladiship considereth often with your self, y ^e you are the childe of god and a citizen of heauē by Christ, in whō God the father before the worlde was made, hath chosen you of his own mere mercy and not of your desertes done or to be done. That you shoulde with thankefulnes cal this to minde often, thereby to excite and stirre vp yourself to y ^e loue of god in his sight, and to al holi­nesse of life in the sight of man, many things should moue & occasion you iustly: as that you were borne of Christen pa­rents, that y ^e name of god was called vpon you in baptisme, which is a sacrament of regeneratiō and adoption into the children of god, with all other benefites which hytherto you haue receaued. Amonges which surely, your ladiship should not thinke the least, euen the crosses that god hath hetherto exercised you with all: as the losse of youre good husband, landes, and other worldly commodities &c. But aboue al, next to Christ crucifyed, this is most thankefully to be con­sidered, that god, as he hath geuen you pacience (I trust) in your trouble: so in these daungerous dayes he hath geuen you a desire to know him, and to helpe them which for hys sake be in trouble: for thys I gather and euidentlye see by your twise sending to me, which am not otherwise knowen to you but by name. I pray god I may be hartely thankeful to him for you, and so dispose your benefites as you desyre. My best I will doe by gods grace: but enough of thys.

My desire is, good Madame (although I haue no doubt (as I said) but y ^t you be diligēt herein) that you would oftē call to minde your state before god, I meane howe that you be hys childe through Christ: and this I would you dyd for diuerse causes. Fyrst that you myghte be quiet in conscience before him in this troublesome worlde, as we neuer can bee vntill thys be something setled. Secondly that you myghte bee carefull to appeare in hys syghte and in the syghte of man, as one of Gods children. Thyrdly that you myght in all troubles boldelye by prayer throughe Christe, goe to hym and cal hym by the name of father, with hope of hys [Page 338] helpe alwayes to your comforte. Fourthly that you myghte not bee dismayed if trouble come vnto you, as it can not be but more or lesse it must needes come: for the worlde lo­ueth none but suche as be his: the deuill can neuer suffer the children of God to be quiet. I will not speake of our mortal and familiar enemye the fleshe, which ceaseth not to fyght agaynst the spirite. But God your father being hartely cal­led vpon, in and through Christ, as he will with hys holye spirite helpe you, so will he geue you the victorye at y ^e length to your singular comforte: Which I pray God you may dai­ly more and more feele, Amen. From the Kings Benche in hast as appeareth.

To my deare frendes and brethren. R. and E. with their wiues and families.

THe comfort of Christ felte commonly of hys children in their crosse for his sake, the e­uerliuing God worke in both youre hartes my good brethren, and in the hartes of bothe your yokefellowes, especially of good Mary my good sister in the Lorde, Amen.

If I had not somthing heard of y ^e hazard which you are in for the gospels sake if you continue the profession & confes­sion therof, as I truste you doe and will doe and that vnto the end God enabling you, as he will doubtles for his mer­cyes sake if you hope in him (for this bindeth him as Dauid in Christes person witnesseth, our father keped in thee, and thou deliuerest them &c. Psal. 22) yet by coniectures I could not but suppose (though not so certainly) the tyme of suffe­ring and probation to bee at hande. For nowe is the pow­er of darkenesse fullye come vppon this Realme moste iust­lye for oure synnes and abusynge the lyghte lente vs of the Lorde, to the settynge forthe of oure selues more then of Gods glorye, that aswell we myghte bee broughte into [Page 339] the better knowledge of our euilles, and so hartely repente (which god graūt vs to do) as also we might haue more fe­ling & sense of our swete sauiour Iesus Christ, by the hum­bling and deiecting of vs, therby to make vs, as more desi­rous of him, so him more sweete and pleasaunt vnto vs: the which thing the good spirite of God woorke sensiblye in all our hartes for Gods holy names sake. For thys cause I thoughte it my dutye, being now where I haue some liber­tie to write (the Lorde bee praysed) and hearing of you as I heare: to doe that which I should haue done if I had hearde nothing at all: that is, to desire you to be of good cheare and comfort in the Lorde (although in the worlde you see cause rather to the contrarye) and to go on forwardes in y ^e waye of God wherinto you are entred, considering that the same can not but so much more and more waxe streite to the out­warde man, by howe much you drawe nearer the ende of it. Euē as in y ^e traueil of a womā, the nearer she draweth to her deliuerye, the more her paynes encrease: so it goeth with vs in the Lordes way, the nerer we drawe to our deliuerance by death to eternall felicitie. Example whereof we haue, I will not say in the holy Prophetes & Apostles of god, which when they were yong girded themselues and went in ma­ner whether they woulde, but when they waxed olde, they wente girded of others, whether they woulde not, Iohn. 21. concer­ning the outwarde man: but rather and moste liuely in our Sauioure Iesus Christe, whose life and waye was muche more paynefull to him towardes the ende, then it was at the beginning. And no maruaile, for Sathan can something abide a man to beginne well and set forewardes, but rather then he should goe on to the ende, he will vomyt his gorge and caste floudes to ouerflowe hym, before he will suffer that to come to passe. Therefore as we shoulde not bee dis­mayde, now at this world as though some straunge thynge were happened vnto vs, in that it is but as it was wonte to bee to the Godlye, in that the deuill declareth hym selfe after hys olde wonte, in that we haue professed no lesse but to forsake the worlde and the deuill as gods very enemye, in that we learned no lesse at the fyrste when we came to Gods schole, then to denye oure selues and to take vp oure [Page 340] crosse and followe oure Maister, whiche leadeth vs none other waye then he hym self hath gone before vs: as (I say) we shoulde not bee dismayde, so we shoulde wyth paci­ence and ioye goe forwardes, if we sette before vs as pre­sent, the tyme to come, like as the wyfe in her trauaile doth the deliueraunce of her childe, and as the Sainctes of God dyd, Hebr. 12 but especiallye oure Sauioure and paterne Iesus Christe: for the Apostle sayeth, he set before hym the ioye and glorye to come, and therefore contempned the shame and sorrowe of the crosse: so if we dyd, we shoulde finde at the length as they founde. For whome woulde it grene which hath a longe iourney to goe, to goe throughe a peece of foule waye, if he knewe that after that, the waye shoulde be moste pleasaunte, yea the iourneye shoulde be ended and he at hys restinge place moste happye? Who will be a­fearde or lothe to leaue a little pelfe for a little tyme, if he knewe he shoulde shortlye after receaue moste plentifull ryches? Who wyll bee vnwillinge for a little whyle to forsake hys wyfe, children, or frendes &c. when he know­eth he shall shortlye after bee associated vnto them insepe­rablye, euen after hys owne hartes desire? Who will bee sorye to forsake thys lyfe, whiche can not but bee moste cer­tayne of eternall lyfe? Who loueth the shaddowe better then the bodye? Who can loue thys lyfe, but they that re­garde not the lyfe to come? Who can desire the drosse of thys worlde, but such as bee ignorante of the treasures of the euerlastyng ioye in heauen? I meane, who is afearde to die, but suche as hope not to liue eternallye? Christe hath promysed pleasure, Math. 19. ryches, ioye, felicitye, and all good thynges to them that for hys sake lose anye thynge, or suf­fer anye sorrowe. 1. pet. 2. And is he not true? How can he but bee true, for guile was neuer founde in hys mouth? Halas then whye are we so slacke and slowe, yea harde of harte to beleue hym promysing vs thus plentifullye eternall blisfulnesse: and are so readye to beleue the worlde promy­syng vs manye thynges and paying vs nothyng? If we wyll currye fauoure nowe and halte on both knees, if so: then it promyseth vs peace, quietnesse, and manye thynges [Page 341] elles. But howe doth it paye thys geare? or if it paye it, with what quietnesse of conscience? Or if so: howe longe I praye you? Doe not we see before oure eyes men to dye shamefullye, I meane as rebelles and other malefac­tours, whiche refuse to dye for Gods cause? What waye is so sure a waye to heauen, as to suffer in Christes cause? If there bee anye waye on horsebacke to heauen, surelye thys is the waye. By many troubles sayeth the Apostle, Act 14. 2. Timo. 3. we muste enter into heauen. All that wyll liue Godlye in Christe Iesu muste suffer persecution. For the worlde can not loue them that are of GOD: the deuill can not loue hys ennemyes: the worlde will loue none but hys owne: but you are Christes, therefore looke for no loue here. Shoulde we looke for fyre to quenche oure thurste? And as soone shall Gods true seruauntes fynde peace and fauoure in Antichristes regimente. Therefore my dearlye beloued, be stonte in the Lorde, and in the power of hys myghte. Putte on you hys armour: stande in the liber­tye of Christ which you haue learned: reioyce y ^t you may be counted worthye to suffer anye thynge for Gods cause: to all men thys is not geuen. Youre rewarde is greate in hea­uen, though in earth you fynde nothing. The iourney is almoste paste: you are almoste in the hauen, hale on a pace I beseche you, and merely hoyse vppe youre sayles. Caste youre selfe on Christe who careth for you. Keepe compa­nye with hym nowe still to the ende: he is faythfull and will neuer leaue you, nor tempte you further then he wyll make you able to beare: yea in the middest of the temptation he wyll make an outskape. Nowe praye vnto hym hartelye, be thankefull of hys dignation, reioyce in hope of the health you shall receaue, and bee myndefull of vs which are in the vowarde, and by Gods grace trust in Christe to be made a­ble to breake the Ise before you, that you followynge maye fynde the waye more easye. God graunte it maye so bee, A­men, Amen.

To Maystres VVylkinson.

ALmightie God our moste louing Father en­crease in your hart (my good mother and dere Maistres in the Lorde) hys true knowledge and loue in Christ, to the encouraging & com­forting of your fayth in these stormy dayes: as necessarye vnto vs, so profitable if we persiste vnto the ende, which thing God graunte to vs, Amen.

My right dearly beloued, I know not what other thing to write vnto you, then to desire you to be thankefull vnto the Lord, in that amonges the not many of your calling and state, it pleaseth him to geue you his rare blessing, I meane to kepe you frō all the filth wherewith our countrey is hor­ribly defiled. This blessing assuredly is rare as you see. But now if he shall blesse you w ^t an other blessing which is more rare, I meane to cal you forth as a Martyr and as a witnes against this filth, I hope you will become double thankful. For a greater tokē commonly we haue not to iudge of our election and saluation, next to Christ and fayth in him, then the crosse, especially when it is so glorious as on thys sorte to suffer any thing, but chiefly losse of this life, which in dede is neuer founde til it be so loste: excepte the graine of wheate fal and be dead, it remaineth fruitles. You know how that he which was rapte into the third heauen & did know what he wrote, doth say that as the corne liueth not excepte it bee dead and cast into the earth, so truly our bodyes. And there­fore the crosse should so litle feare vs, that euen death it selfe shold altogether be desired of vs, as the taylour which put­teth of our ragges and arayeth vs with the royall robes of immortalitie, incorruptiō, and glory. Great shame it should be for vs, that al the whole creatures of God should desire, yea grone in their kinde for our libertie, Rom. 8. & we our selues to loth it: as doubtles we do if for the crosse, yea for death it self we with ioye swallow not vp all sorrow that myght let vs from followyng the Lordes calling, and obeying the lords prouidence: wherby doubtles all crosses and death it selfe doth come and not by hap or chaūce. In consideratiō wher­of (righte deare Mother) in y ^t this prouidence stretcheth it [Page 343] self so vnto vs and for vs, that euen the heares of our heads are numbred with GOD, not one of them to fall to oure hurt: surely we declare our selues very faint in faith, yf we receiue not such comfort, that we can willinglye offer oure selues to the Lord, and cast our whole care vpon his backe, honouring him wyth this honour that he is & euer wyll be carefull for vs and all we haue, as for hys deare chyldren. Be therfore of good chere euen in the myddest of these mise­ries, be thankefull to the Lorde and prepare your selfe for a further trial, which if god send you: as I hope, so do you be­leue, that god therin will helpe and comfort you, and make you able to beare whatsoeuer shall happen. And thus much hauyng this oportunitie. I thoughte good to wryte, pray­ing god our father to recompence into your bosome, all the good that euer you haue done, to me especially, and to ma­ny others bothe in this tyme of trouble and alwaies here­tofore.

To Maystres VVylkinson.

THe Lorde of mercye in Christe his sonne our Sauiour and only comforter, be with you all now and for euer, Amen.

Although presētly I haue litle tyme by reason of this bringers short departing, & lesse occasiō of necessary mater to write vnto you: yet in y ^t it hath pleased god to offer me more liberty to write thē before I had (as this reader can report) I thought good to signifye vnto you the same w ^t the acknowledging of the receipt of your tokens, for the which I neither can nor wil go about to flatter you w ^t thankes, in that I know you loke for none at myne hands, god beyng the cause and his word the ende wherfore you dyd so: to him I know you woulde haue me thankefull, and I beseche you praye that I may so bee, and not onelye thankefull for my selfe and his bene­fites towardes me, but also thankefull for you to whome [Page 344] God hath geuen to feare his name and loue his truth. The which giftes farre passe the riches of the world, for they shal perish and be left we know not vnto whō: but these gifts of god as they last for euer, so they make happy y ^e possessours of the same. Go to therfore, and pray god to encrease them of hys goodnes, as of his mercy he hath begūne thē in you, & in dede so he wyll. For to whome he geueth the earnest of wyllyng, to the same he will geue the grace of continuyng, yf we reiect not the same: as we do when we bee double har­red, [...]4 Reg. 17. and parte our feare and loue, as dyd the Samaritanes, which feared god, and their Adramelech, loued gods religi­on and their olde countrey customes &c. If this doublenes come on vs, that we feare more the worlde and couple it wyth the feare of God: yf we loue the mucke of this molde and couple it wyth the loue of Gods religion, then parte we stake, then marre we the markette, then the spiryte of GOD wyll departe, Act. 5. then playe we as Ananias and Sa­phyra dydde, and so sooner or later shall fall to perdition wyth them. But (as I sayde) I thynke no suche thynge of you: I thynke of you as of Gods deare chyldren, whose hartes are whole wyth the Lorde. And therefore I wryte not thys as thoughe you were suche, but because it is Gods goodnes you bee not suche, because Sathan woulde haue you suche, and because manye that were as you nowe bee, are suche. Therefore to make you, as thankeful, so carefull to continue (but yet so that youre care bee caste all on the Lorde) is the onelye cause I write thys, and woulde wryte more, but that the brynger can not carye. And therfore hastely and abruptlye I make an ende, besechynge almyghty GOD in our redemer Iesus Christ, to bee wyth you, and wyth hys holye spiryte comforte you all, and helpe my good Syster Maistres W. to bee an happye and a good mother of the chylde of whiche as yet, I heare God hathe not deliuered her.

¶ To my deare Brother in the Lorde Mayster Ry­chard Hopkyns and hys wyfe dwellyng in Couentrye, and other my faythfull bretherne and Systers, professours of gods holye Gos­pel there and theraboutes.

THe peace whiche Christe lefte to hys churche and to euerye true member of the same, Iohn. 14. Rom. 8 the holye spirite the guide of Gods chyldren, so engrafte in youre harte and in the harte of youre good wyfe, and of all my good bre­therne and systers aboute you, that vnfay­nedlye ye maye in respecte thereof, con­tempne all worldlye peace, whyche is contrarye to that peace that I speake of, and dryueth it vtterlye oute of the hartes of all those, whiche woulde patche them both toge­ther. For we cannot serue two maisters: Math. 6 no man can serue GOD and mammon: Christes peace cannot bee kepte with this worldes peace. God therfore of hys mercy doe I beseche, to geue vnto you his peace whiche passeth all vn­derstandyng, and so kepe your hartes and mynds, phil. 4. that they may be pure habitacles and mansions for the holye spirite, yea for the blessed trinitie, Iohn. 14 who hathe promised to come and dwell in all them that loue Chryste and keepe hys say­enges.

My dearely beloued, the tyme is nowe come wherein tryall is made of men that haue professed to loue Chryste, and woulde haue beene counted kepers of hys testimo­nyes. But weale awaye, the tenthe person perseuereth not: the more parte doe parte stakes wythe the papistes and protestantes, so that they are become maungye Mon­grelles, to the infectynge of all that company wyth them, and to theyr no smale peryll. For they pretend outwardly popery, The Mongrels excuse, goyng to Masse with the papistes & tarying w ^t them personallye at theyr Antichristian and idolatrous seruyce: [Page 346] but with their ha [...]s (say they) and wyth theyr spirites they serue the lorde. Math. 8. And so by this meanes as they saue theyr pygges which they would not lose, I meane their worldlye pelfe, so they would please the protestantes and bee counted wyth them for gospellers, Company not with Mōgrels yea mary would they. But mine owne beloued in the Lord, flee from such persones as from men most perilous and pernicious bothe before God and man: Mongrels are false both to god and man. for they are false to bothe, and true to neyther. To the magistrates they are false, pretendyng one thyng and mea­nyng cleane contrary. God wil haue the whole seruice of soule and body. He made both He kepeth both. He redemed both. To god they are most vntrue geuing him but a peese, whych shoulde haue the whole. I woulde they woulde tell me who made their bodyes. Dyd not GOD, as well as theyr sprites and soules? And who ke­peth bothe? Dothe not be still? And alas, shall not he haue the seruice of the body, but it must be geuē to serue the new found god of Antichristes inuention? Dyd not Christe bye both our soules and bodies? And wherwith? wyth any lesse pryce then wyth hys precious blood? Ah wretches thē that we be, if we wyll defyle either parte with the rose coloured whore of Babylons fylthye Masse abhomination. Apoc. 18 2. pet. 2 Hebr. 6.10 Math. 12 Luke. 11 Mongress sinne againste their owne consciences. It had ben better for vs neuer to haue bene washed, then so to wal­low our selues in the fylthy puddle of popery. It had bene better neuer to haue knowen the truth, then thus to betray it. Surely, surelye, let such men feare that their later ende be not worse then the begynnyng. Their owne conscience now accuseth them before god (yf so be they haue any conscience) that they are but dissemblers and hypocrites to God and man. For all the clokes they make, they cannot auoyde this, but that their going to church and to Masse, is of selfe loue: The onely cause why Mongrels goe to Masse, is to auoyde the crosse. 1 Cor. 10. Actes. 5 Deut. 12. that is, they go thether because they would auoyde the crosse. They go thether because they woulde be out of trou­ble. They seke neither the Quenes highnes nor her lawes, which in thys poynte cannot bynde the conscience to obey, because they are cōtrary to gods lawes, which bid vs often to flee Idolatrye and worshipping hym after mens deui­ses: they seke neither (I say) the lawes (if there were anye) neyther theyr brethernes commoditie (for none commeth therby) neyther godlines or good example (for there can be none found in goyng to Masse &c. but horrible offences and [Page 347] woe to them that geue them) but they seeke their owne sel­ues, their own ease, theyr escapyng the crosse &c. Math. 15. when they haue made all the excuses they can, theyr owne conscience wyll accuse them of this, that their goyng to church is one­ly because they seeke themselues. For yf there woulde no trouble ensue for taryeng awaye, I appeale to their consci­ence, woulde they come thether? Neuer I dare say.

Therfore (as I sayd) they seke themselues, they would not cary the crosse. And hereof their own conscience (if they haue any conscience) doth accuse them. Now if their consci­ence accuse them at this present, what will it doe before the iudgemente seate of Christe? who wyl then excuse it, when Christ shall appeare in iudgement, Luke. 9.12 Mark 8. and shall begynne to be ashamed of them then, which now here are ashamed of him. who then (I say) wyll excuse these Masse gospellers consci­ences? wyll the quenes hyghnes? She shal then haue more to do for her selfe, then without harty and spedye repētaūce she can euer be able to aunswer, though Peter, Paule, Ma­rye, Iames, Iohn the Pope and all hys Prelates take her parte, with all the syngyng Syr Iohns that euer were, are, and shall bee? Wyll the Lorde Chauncellour and prelates of the realme excuse them there? Nay, nay, they are like then to smarte for it so sore as I woulde not bee in theyr places for all the whole world. Wil the lawes of the realme, the nobilitie, gentlemen, Iustices of peace &c. excuse oure gospell Massemongers conscience then? Nay, God knoweth they can do little there but quake and feare for the heauy vengeaunce of God lyke to fall vppon them. Will their goodes, landes and possessions, the which they by theyr dissemblyng haue saued, wyl these serue to excuse them? No no, god is no merchaunte, as our Masse priestes be. Will Masses or trē ­tals & such trash serue? No verily y ^e haunters of thys geare then shall be horribly ashamed. Wyll the Catholike church excuse them? Nay it wyll most of all accuse them, as will all the good fathers, Patriarkes, Apostles, Prophetes, Mar­tyrs cōfessors and saintes, w ^t al the good Doctors, and good general counsels, The most ab­hominatiō o [...] [...]aeth is the Masse. al these alredy condēne the Masse & al that euer vseth it as it is now, beyng of all idoles that euer was, the most abhominable and blasphemous to Christ and hys priestehode, manhode and sacrifice: for it maketh the prieste [Page 348] that sayth Masse, the Masse priest is Christes fellow. gods fellow and better then Christ, for the offerer is alwayes better or equiualent to the thyng offred. If therfore the priest take vpon him there to offer vp Christ, as they boldly affyrme they do, thē must he nedes be better, or equal w ^t Christ. Hebr. 5. Oh that they would shew but one iote of y ^e scripture of god calling thē to this dignitie, or of their au­thority to offer vp Christ for the quicke and dead, & to apply the benefyt & vertue of his death and passion to whom they wyll. The Masse priestes frendship is better-then christes. Surely if this were true, as it is most false and blasphemous, prate they at their pleasure to the contrarye, then it made no matter at all, whether Christe were our frende or no, if so be the Masse priest were our frende: for he can ap­ply vs Christes merites by his Masse if he wyll, and when he wil, The Masse priest is aboue god, for he can make god. Math. 24. and therfore we nede litle to care for Christes frend­ship. They can make hym when they will and where they wyll. Loe heare he is, there he is saye they, but beleue them not saith Christ, beleue them not, beleue them not sayth he. For in hys humane nature and body, which was made of y ^e substaunce of the virgins body and not of breade, in thys body (I say) he is & sitteth on y ^e right hand of God the father al­mighty in heauen, from whence and not from the pixe, shal he come to iudge both y ^e quicke & dead. Act. 3. Rom. 8 Hebr. 7 Hebr. 9. 1. Thess. 5. In the meane season heauē saith S. Peter must receiue him. And as Paule saith, he prayeth for vs. & now is not sene elsewhere or otherwise sene then by fayth there, vntil he shalbe sene as he is, to the saluation of them that loke for hys comming, which I trust be not farre of. For if the day of the lord drew nere in the A­postles time, Luke. 21. which is now aboue xv.C. yeres past, it cannot be (I trust) long hence now: I trust our redemers comming is at hande. Apo. 6 Then these Masse sayers and seers shall shake and cry to the hylles hyde vs from the fearce wrathe of the Lambe, if they repente not in tyme. Then wyll neither gold nor goodes, frendeshippe: nor fellowship, lordeship nor au­thoritye, power nor pleasure, vnity nor antiquity, custome nor counsel, Iohn. 12. Doctours, decrees nor any mans deuise serue. The woorde whyche the Lorde hathe spoken, in that daye shall iudge, The worde of god shalbe our iudge. 1. Cor. x. i. Cor. 6. the worde (I say) of god in that daye shall iudge. And what sayeth it of Idolatrye and idolaters? Sayeth it not flee from it? And further, that they shall bee dampned? Oh terrible sentence to all Massemongers, and [Page 349] worshippers of thynges made with the handes of Bakers, Carpenters &c. Heb. 7.9.10. Thys worde of God knoweth no moe ob­lations or sacrifices for synne, but one onely whiche Christe hymselfe offered neuer more to bee reoffered, but in remem­braunce thereof hys supper to be eaten sacramentallye and spiritually accordyng to Christes institution: whyche is so peruerted now that there is nothyng in it symply according to the iudge, I meane the worde of God. Math. 5. It were good for men to agree with their aduersary the worde of god nowe whyleste they bee in the waye wyth it, leste yf they linger, it wil deliuer them to the iudge Christe, in all thynges harken to the worde of god as dyd the Thes. Act. 17. who wyll commytte them to the Taylor, and so they shall be cast into pryson, and neuer come our thence til they haue payde the vttermost far thyng, that is neuer.

My dearely beloued, therfore marke the worde har­ken to the worde: it alloweth no Massyng, no suche sacri­ficyng nor worshyppyng of Christe wyth tapers, candels, copes, canapies, &c. It allowed no Latyne seruice no ima­ges in the Temples, no prayeng to Sainctes dead, no pray iuge for the deade. It alloweth no suche disssmulation as a greate many vse nowe outwardelye. Hebr. 20. If anye wythdrawe hym selfe my soule, sayeth the holye Ghoste, shall haue no pleasure in hym. It alloweth not the loue of thys worlde, i. Iohn. 2. whiche maketh ment to doe many tymes agaynst their con­sciences: for in them that loue the world, Math. 12 Apo. 3 3. Reg. 18. Rom. [...] Math. 16. Mark. 8. Luk. 9.14 phil. 2. math. 7.20 Rom. 16. Acts. 4.5, Ephesi. 5. Iohn. 10 the loue of God abydeth not. It alloweth not gatherers elsewhere then wythe Chryste, but sayeth they scatter abroade. It allow­eth no luke warme gentlemen: but yf God be God, then followe hym, yf Baal and a peece of breade be GOD, then followe it. It alloweth not faythe in the harte that hath not confession in the mouthe. It alloweth no Disci­ples that wyl not denye themselues, that wyl not take vp theyr crosse and follow Chryst. It alloweth not the seeking of our selues or of our owne ease and commodity. It alloweth not the more parte but the better part. It alloweth not vnity except it be in verity. It alloweth no obedience to a­ny which cannot be done without disobedience to GOD. It alloweth no churche that is not the spouse of Chryste and harkeneth not to hys voyce only. It alloweth no doc­tor that speaketh against it. It alloweth no generall coun­sayle [Page 350] that followeth not in all thynges. Galat. 1 Summa, it allow­eth no aungel, much more thā, any such as should teach any other thing thē Moses, the Prophets, Christ Iesus and his Apostles haue taught and lefte vs to loke vpon in the wri­ten worde of god the holy bookes of the Byble, 1. Timot. 6 Math. 7 Ieremy. 8. Rom. 16. but curseth al that teach not only contrary, but also any other doctrine. It sayth they are fooles, vnwise proude, that will not con­sent to the sounde worde and doctrine of Christ and his A­postles, and byddeth & commaundeth vs to flee from such.

Therfore obey this commaundement, company not wyth thē specially in their church seruice, but flee from thē: for in what thyng consent they to Christs doctrine? He bid­deth vs praye in a tounge to edify: 1. Cor. 14. Math. 6. [...]oan: 14.15 Math. 26. Luke. 22 1. Cor. 12 they commaund contra­ry. He biddeth vs cal vppon hys father in hys name when we pray: they bidde vs runne to Mary, Peter &c. He byd­deth vs use his supper in the remembraunce of hys death & passion, preachyng it out tyll it come, whereby he dothe vs to witte, that corporally he is not there in y ^e forme of bread: therefore sayeth Paule tyll he come. He willeth vs to eate of y ^e bread, callyng it breade after consecration, and drynke of that cup all, makyng no exception so that we do it worthe­ly: that is take it as y ^e sacrament of his body & blood brokē & shed for our sinnes, & not as the body it self & bloode it selfe wythout bread, wythout wyne, but as the sacramente of hys bodye and blood, The fruites that follow the worthye receiuyng of the Lordes supper. whereby he dothe represent and vnto our faythe geue and obsigne vnto vs, hymself wholy with all the merites and glory of hys body and bloode. But they forbid vtterly the vse of the supper to all but to their shauelinges, except it be once in the yeare, and then also the cup they take from vs: they neuer preach forth the lordes death but in mockes and moes. Transubstantiation taketh away the Sa­crament. They take awaye all the Sacra­ment by their transubstantion, for they take away the e­lement and so the Sacrament. To be short they most horribly abuse thys holy ordinaunce of the Lord, by adoration, reseruation, Apoc. 22 Iohn. 5. oblation, ostentation &c. In nothyng they are contented wyth the symplicity of gods word. They adde to and take fro at their pleasure, and therefore the plagues o [...] God wyll fall vpon them at the lengthe, and vpon all that wyll take theyr parte, They seke not Christ nor hys glory [Page 351] for you see they vtterly haue cast away his word, Ieremy. 8. Deut. 4 Apoc. 18. and there­fore (as the prophet saith) there is no wisedome in thē. They follow the strompet church and baudie spouse of Antichrist, which they cal the catholike churche, whose foundation and pillers is the deuil & his daughter the masse, with his childrē y ^e pope & his prelates. Their lawes are craft & crueltie: their weapons are lying and murther: their end & studye is their own glory, fame, wealth, rest & possessiōs. For if a mā speake nor do nothing against these, thoughe he be a Sodomite, an adulterer, an vserer &c. it forceth not, he shall bee quiet enough, no mā shal trouble him. But if any one speake any thing to gods glory, which cānot stand w ^tout the ouerthrow of mans glory: thē shall he be disquieted, imprisoned & trou­bled, except he will play mūme and put his finger vpon hys mouth, although the same be a most quiet and godly mā. Iob. 31. So that easely a man may see how y ^t they be Antichrists church, and sworne souldiers to the pope and his spouse, and not to Christ and his church, for thē would they not cast away gods word, thē would they be no more aduersaryes to his glory, which chiefly consisteth in obedience to hys word. Therfore my deare hartes in the Lord, seme not to allow this or any part of the pelfe of thys Romishe churche and Sinagoge of Sathan. Halt not on both knees, 3. Reg. 18. Hebr. 12 Mat. 10.16 Marke. 8. Luk. 9.14. 2. Timo. 3. Rom. 10 1. pet. 3. for halting will bring you out of the way: but like valiaunte champions of the Lorde confesse, confesse I say, with your mouth as occasiō serueth, and as your vocatiō requireth, the hope and fayth you haue and fele in your harte.

But you wil say that so to do is perillous, you shall by that meanes lose your libertie, your landes, your goodes, your frends, your name, your life &c. and so shall your children be left in miserable state &c. To this I aunswere my good bre­thrē, that you haue professed in baptisme to fighte vnder the standerd of your captaine Christ, & will you now for perils sake leaue your lorde? You made a solempne vow that you would forsake the world, & wil you be forsworne & runne to embrace it now? Mat. 16.19 Mat. 10. Marke. 8. Luke. 9. You sware & promised to leaue al & folow Christ, & wil you now leaue him for your father, your mo­ther, your children, your lands, your life? &c. He that hateth not these saith Christ, is not worthy of me. He that forsaketh not these & him self also, and withal taketh not vp his crosse [Page 352] and followeth him, the same shal bee none of his Disciples. Therfore eyther by a Christ adew [...] be forsworne, & runne to the deuill quicke, Aect. 20. or els say as a Christian shoulde say, that wife, Psal. 119. Psal. 49. Heb. 11.12 psa. 1 [...]9 39 childrē, goods life, &c. are not to deare vnto you in re­spect of Christ, who is your portion and enheritaunce. Let the worldlynges which haue no hope of eternall lyfe, feare perilles of losse of landes goods, lyfe &c. Here is not oure home we are here but pilygrymes and straungers: thys lyfe is but the deserte and wildernesse to the lande of reste. We looke for a citye whose woorkeman is GOD hym selfe. Hebr. 11. psal. 120 Iob. 9. psal. 90 Iob. 5. 2. Cor. 5. Rom. 8 Phil. 1. math. 7. Luke. 13. 2. Cor. 4. Iohn. 16. math. 25. Rom. 8 We nowe dwellers in the tentes of Cedar. We are nowe in warrefare, in trauayle and laboure whereto we were borne as the byrde to flye. We sorrowe and syghe desiryng the dis­solution of oure bodyes, and the puttynge of of corruption that we myght put on incorruption. The waye we walke in is straite and narrowe and therefore not easie to oure en­nemye the corrupte fleshe: but yet we must walke on, for yf we harken to oure enemye, we shall be serued not frendly. Let them walke the wyde way that are ruled by their ene­myes: let vs bee ruled by our frendes and walke the straite waye whose end is weale, as the other is woe. The tyme of our suffering is but short, as y ^e time of their ease is not long: but the tyme of oure reioysing shall be endles, as the tyme of their tormentes shal be euer and intollerable. Our break­faste is sharpe, but oure supper is swete. The afflictions of thys life may not be compared in any part to the glory that shal be reueyled vnto vs. 2. Timot. 3 Thys is certayn, if we suffer with Christ, mat. 10. we shall reygne with hym: if we confesse hym, he will confesse vs, and that before hys father in heauen and al hys Aungells and Sainctes saying, math. 25. come ye blessed of my Fa­ther possesse the kingdome prepared for you from the begin­nyng. Apo. 7.14.19.20.21. 3. Cor. 2. Esay. 64. Hebr. 12 There shall be ioye, myrthe, pleasure, solace, melodye, and all kynde of beatitude and felicitie, such as the eye hath not sene, the eare hath not heard, nor the harte of man is a­ble in any poynte to conceaue it as it is. In respecte of thys and of the ioye set before vs, should not we runne oure race thoughe it be somthyng roughe? Did not Moses so, y ^e Pro­phets so, Christ so, the Apostles so, y ^e Martyrs so, & the con­fessors so? Psal. 36 They were dronkē w ^t the swetenes of this geare, & therfore they contēpned al y ^e man & deuils could do to thē. [Page 353] Their soules thirsted after y ^e lord & his tabernacles, psa. 84.41 63. & there­fore their liues & goods were not to dere to them. Read the 11. to y ^e Hebrues, and the .2. of the Machabees. the .7. Act. 14. 2. Timo. 3. Chapt. and let vs go y ^e same way, that is by many tribulations. Let vs labour to enter into the kingdome of heauen▪ for al that wil liue godly in Christ Iesu must suffer persecution.

Thinke therefore the crosse, 1. pet. 4. if it come for confession of Christ, no straunge thing to gods children: but rather take it as the Lords medicine by y ^e which he helpeth oure imfir­mities & setteth forth his glory. Our sinnes haue deserued crosse vpon crosse: Psalm. 8. Rom. 8. 2. Cor. 1 1. Cor. 15 now if god geue vs his crosse to suffer for his truth & confessing him, as he doth by it bury our sinnes: so doth he glorifye vs, makinge vs like to Christe here, that we may be like vnto him elswhere: for it we be pertakers of the affliction, we shal be partakers of the consolation: if we be like in ignominye, we shal be like in glory. Greate cause we haue to geue thākes to god for lēding vs libertie, lands, goodnes, wife, children, life &c. thus long: so that we shall bee giltie of ingratitude, if he now shall come and take the same away, except we be chearefull and content. Iob. 1. God hath geuen and God hath taken away, sayth Iob, as it pleaseth the lord so be it done. And should not we doe thys, Deut. 13. especiallye when the Lord taketh these away of loue to trye vs, & proue vs whether we be faithful louers or strompets, that is whether we loue hī better thē his gifts or otherwise? This is a truth of all truthes to be layd vp in our hartes, read the histo­rye of the wi­dow. 4. reg. 4. Psal. 37, Psal. [...]47. that y ^t is not loste which semeth so to be for y ^e cōfessiō of christ. In this life your childrē shal finde gods plentiful blessyng vpon thē whē you are gone and all your goods taken away. God is so good y ^t he helpeth the young Rauens before they can flye, and fee­deth them when their dammes haue moste vnkindly lefte them: and trowe ye that God which is the God of the wy­dowes and fatherlesse children, Psa. 68 2. Cor. 4. Iohn. 21. 1. Pet. 5. Psa. 55. math. 6. Luke. 12. will not speciallye haue a care for the babes of hys deare Sainctes whiche dye or lose any thyng for conscience to hym? Oh my dearely beloued, therfore looke vp with y ^e eyes of fayth. Consider not things presente but rather things to come. Be cōtent nowe to goe whether God shal girde & lead vs. Let vs now cast our sel­ues wholy into his hands w ^t our wiues, children & al y ^t euer we haue. Let vs be sure the heares of our heade are nūbred, [Page 354] so that one heare shall not peryshe without the good will of our dere father, Math. 10 Psal. 91. who hath commaūded his Angels to pitche their tentes about vs, & in their hāds to take & hold vs vp, that we shal not hurt as much as our foote against a stone. Let vs vse earnest prayer: Ephesi. 6. Luke. 13. Deut. 6. 3. Cor. 7. 1. Thess. 5. Math. 25. 1. Timo. 5. Rom. 12 Rom. 16. let vs hartely repent: let vs har­ken diligently to gods word: let vs kepe our selues pure frō all vncleanesse both of spirite and body: let vs flee from al e­uil and al appearance of euill: let vs be diligent in our vo­cation and in doing good to al men, especially to them that be of the housholde of fayth: let vs liue in peace with al men as muche as is in vs. And the Lorde of peace geue vs hys peace and that for euer more, Amen. I praye you remember me youre poore afflicted brother in your hartye prayers to god. This .2. of September.

An other letter to Maister Richarde Hopkins then Shriefe of Couentrye and prysoner in the Fleete for the faythfull and constant con­fessing of gods holy Gospell.

DEarelye beloued in the Lorde, I wyshe vnto you, as vnto myne owne brother, yea as to myne owne harte roote, Gods mercye and the feeling of the same plentifullye in Christe our sweete Sauioure, who gaue hym selfe a raunsome for oure synnes, and price for oure redēption, praysed therefore be hys holy name for euer and euer. Amen.

I will not goe aboute to excuse my selfe for not sending vnto you hetherto sufferynge for the Lordes sake as you doe, to the comforte of me and of all that loue you in the truth: but rather accuse my selfe both before GOD and you, desirynge you of forgeuenesse, and with me to praye to GOD for pardon of thys my vnkynde forgettinge you, and all other my synnes, whiche I beseche the Lorde in his mercye to doe awaye for hys Christes sake, Amen. Nowe to make amends to your ward, I would be glad if I could, [Page 355] but bycause I cannot, I shall hartely desire you to accepte the will, and thys whiche I shall nowe wryte vnto you, thereafter: I meane, after my will and not after the dede, to accept and take it. At this present my deare hart in the lord you are in a blessed state, although it seme otherwise to you, or rather vnto your olde Adam, the which I dare now bee so bolde as to discerne frō you, because you would haue him not only discerned, but also vtterly destroyed. For if god be true, then is his word true. Now his word pronounceth of your state that it is happie, therfore it must nedes be so. To proue this I thinke it nede not: for you know that the holy ghost sayth, that they are happie which suffer for righteous­nesse sake, & that Gods glorye and spirite resteth on them which suffer for conscience to God. Now this you can not but know, that this your suffering is for righteousnes sake and for conscience to god wards, for els you might be out of trouble euē out of hand. I know in very dede that you haue and feele your vnthankefulnes to god and other sinnes, to witnes to you that you haue deserued this prisonment, and lacke of libertie betwixt god & your self, and I would you so would confesse vnto god in your prayers, with peticion for pardon & thankesgeuing for his correcting you here. But you know y ^t the Magistrates do not persecute in you youre sinnes, your vnthankefulnes &c. but they persecute in you Christ himselfe, his righteousnes, his veritie, and therefore happie be you that haue founde such fauour with God your father as to accompt you worthy to suffer for his sake in the sight of man: surely you shal reioyce therfore one daye with a ioy vnspeakeable in the sight of man also.

You may thinke your self borne in a blessed time, that haue found this grace with God, to be a vessel of honour to suffer with his Saints, yea with his sonne. My beloued, god hath not done so with many. The Apostle saith not many noble, 1. Cor. 8 not many riche, not many wise in the world hath the Lord god chosen. Oh then what cause haue you to reioyce, that a­mongest y ^e not many he hath chosen you to be one. For thys cause hath God placed you in your office, that therefore you might y ^e more see his special dignation & loue towards you. It had not been so greate a thing for Maister Hopkins to haue suffred as Maister Hopkins, as it is for M. Hopkins [Page 356] also to suffer as Maister Shrefe. Oh happie day y ^t you were made Shrefe, by the whiche, as God in this worlde woulde promote you to a more honourable degree, so by suffering in this roume he hath exalted you in heauen & in the sighte of his church & children, to a much more excellent glory. When was it redde, that a Shrefe of a citie hath suffred for y ^e Lords sake? Where reade we of any shrefe that hath bene cast in pri­son for conscience to godwardes? How could god haue delt more louingly with you then herein he hath done? To the end of the world it shall be written for a memoriall to youre prayse that Richard Hopkins Shrefe of Couentry for con­science to do his office before god, was cast in y ^e Flete & there kept prisoner a long time. Happie, & twyse happy are you, if herefore you may geue your life. Neuer could you haue at­tayned to this promotiō on this sort out of that office. How do you preach nowe, not onely to all men, but speciallye to Magestrates in this realme? Who would euer haue thought that you should haue bene y ^e first Magestrate y ^t so: Christes sake should haue lost any thing? As I sayd before therefore I saye agayne, that your state is happie. Good brother be­fore god I write the truth vnto you, may conscience hearing me witnes, that you are in a most happy state with the lord and before hys sight.

Be thankefull therfore, reioyce in your trouble, praye for pacience, Iacob. i. perseuer to the ende, let pacience haue her perfecte worke. If you wante this wisedome and power, aske it of god, who will geue it to you in his good time. Hope still in him, yea if he should slay you, yet trust in him with Iob, and you shal perceaue that y ^e end wil be to find him merciful & ful of cōpassion: for he will not breake promyse with you, which hetherto did neuer so with any. He is with you in trouble: he heareth you calling vpō him, yea before you cal your de­sires are not only knowen, but accepted through Christ. If now and then he hide his face from you, it is but to prouoke your appetite, to make you the more to long for him. Thys is most true, he is a comming and will come, he wil not bee long. But if for a time he seme to tary, yet stand you stil and you shall see the wonderfull workes of the Lorde. Oh my beloued, wherfore should you be heuie? Is not Christ Ema­nuel god with vs? shal you not finde y ^t as he is true in say­ing, [Page 357] in the world you shal haue trouble: so is he in saying, in me you shal haue cōfort? He doth not sweare only that trou­ble wil come, but withal he sweareth that cōfort shal ensue. 1. Cor. 2 And what comfort? such a comfort as y ^e eye hath not sene, the eare hath not heard, nor the hart of man can conceaue. Oh great comfort: who shall haue this? Forsoth they that suffer for y ^e lord. And are not you one of thē? Yea verely are you. Then as I saide, happie, happie, and happie againe are you my dearly beloued in the Lord. You nowe suffer w ^t the lord, surely you shall be glorifyed with him. Cal vpon God ther­fore now in your trouble and he wil heare you, yea deliuer you in such sort as most shall make both to his & your glory also. And in this calling I hartely pray you to praye for me your fellowe in affliction. Now we be both going in y ^e high way to heauen, for by many afflictions must we enter in the­ther: whether god bring vs for his mercies sake, Amē, Amē.

To my deare fathers D. Cranmer D. Ridley D. Latymer, prysoners in Oxforde for the testimonye of the Lord Iesus and hys holy Gospell.

ALmightie god our heauenly father more and more kendle our hartes and affections with his loue, that our greatest crosse may be to be absent frō him and straungers frō our home, and that we may godly contende more and more to please him, Amen.

As alwaies I haue had great cause to praise our dere fa­ther through christ: so me thinkes I haue more & more, in se­ing more likely y ^e end of my life which is due for my sinne, to be through y ^e exceding grace of Christ a testimonye of Gods truth. Thus y ^e lord dealeth not w ^t euery body: not y ^e euery body hath not more deserued at gods hands thē I, which haue deserued more vēgeance thē any other (I know) of my time and state: but that by me I hope the Lorde will make the riches of his grace to his glory, to be sene more excellente. With me therfore I humbly besech you al (my most deare) [Page 358] fathers in God, to geue thankes for me, and as you doe still to pray for me that the Lord, as for his loues sake in Christe he hath begonne his good worke in me, euē so of and for the same his loues sake in Christ, he would make it perfect, and make me to continue to the ende, as I hope he will: for hys mercy & truth endureth for euer. As for your partes, in that it is cōmonly thought your staffe standeth next to the dore, ye haue the more cause to reioyce and be glad, as they which shal come to your fellowes vnder the alter: to the which so­cietie god with you, bring me also in his mercy whē it shall be his good pleasure. I haue receaued many good things frō you my good Lorde, Maister, & deare father. N. Ridley, fruites I meane of your godly labours. Al which I sēd vnto you againe by this bringer: one thing except which he cā tel, I do kepe vpon your further pleasure to be knowē therin. And here withall I send vnto you a little treatise whiche I haue made, that you might peruse the same, & not only you, but also ye my other most deare and reuerent fathers in the lord for euer, to geue to it your approbatiō as ye may think good. All the prisoners hereaboutes, in maner, haue sene it and red it, and as therein they agree w ^t me, nay rather with the truth: so they are ready and will be to signifie it as they shall see you geue them example. The matter may be thought not so necessary as I seme to make it. But yet if ye knew the great euill that is like hereafter to come to the posteritie by these men, as partly this bringer can signifie vnto you: sure­ly then could ye not but be most willing to put hereto your helping handes. The which thing that I might more occa­sion you to perceaue, I haue sent you here a writing of Har­ry Hartes own hand, Thys was the chefest mayn­tayner of mās frewil, & ene­mye to Gods free grace. wherby ye may see how Christes glo­ry & grace is like to lose much light if y ^t your shepe quondam be not something holpen by them whiche loue God, and are hable to proue that all good is to bee attributed onely and wholye to Gods grace and mercy in Christ w ^toute other re­spect of worthines thē Christes merites. The effectes of sal­uatiō they so mingle & confoūde with y ^e cause, that if it be not sene to, more hurt wil come by thē, then euer came by the pa­pistes, in as much as their life cōmendeth thē to the worlde more thē y ^e papistes. God is my witnes y ^t I write not thys but because I wold gods glory and the good of hys people. [Page 359] In freewyl they are playn papists, yea Pelagiās: Thys is well knowen to all those which haue had to do wyth them in disputa­tions or otherwyse: for the wrytyngs and authori­ty of the learned, they haue vtterly reiected & despised & ye know y ^e modicū fermenti totā massam corrumpit. They vtterly contemne all learning. But hereof shall this brynger shewe your more. As to the chiefe captaynes therfore of Christes church here, I complayne of it vnto you: as truelye I muste doe of you euen vnto GOD in the laste daye, yf ye wyll not as ye can, helpe somthyng vt veritas doctrinae maneat a­pud posteros in this behalf, Vpon this oc­casion. M [...] Rydley wrote a learned and godly treatise of gods elec­tion and pre­destination. as ye haue done on the behalfe of matters expugned by the papistes. God for hys mercye in Christ, [...]uide you (my moste dearely beloued fathers) wyth his holy spirite here and in all other thynges, as most maye make to his glory and the commodity of his chruch. Amen.

All here (god therfore be praised) prepare thēselues wyl­lyngly to pledge our captayn Christ, euen when he wil and how he will. By your good prayers we shal al fare the bet­ter, & therfore we al pray you to continue to crye to god for vs, as we god willyng, do and wyll remember you. My bretherne here wyth me haue thought it their duety to sig­nify this nede to be no lesse then I make it, to preuente the plantations which may take roote by these men.

¶ To Maister Shalcrosse and hys wyfe dwel­lyng in Lankeshyre.

THe peace of conscience in Christ, and through fayth in hys bloud, which as it passeth and is farre better then any worldly ryches or ioye, so is it to be redemed wyth the losse of the de­rest treasures we haue, rather then we should lose it: this peace I wishe vnto you good M. Shalcrosse and vnto your good yokefellow, my good sister in the Lord, now and for euer, Amen.

Hertherto although I could not write vnto you, yet as I trust you pray for me, so I haue not bene forgetful of you [Page 360] in my poore prayers to almyghtye GOD my deare father through Christe, to whome I geue humble prayses that he hathe geuen you grace as yet (for so I heare) to kepe your selfe vndefyled in hys seruice, which farre differeth from the Romyshe ragges reuiued of late and iustlye for our synnes and vnthankeful vsing hys true religion and holy ceremo­nies, once agayne in place and vse emongest vs. In token whereof (I meane that I haue not bene forgetfull of you) I thought good now when I may wryte, to sygnifye the same, aswel to renewe our mutuall loue in GOD and care one for an other by hartye prayer, as to excite and prouoke you bothe, to thankefulnes for gods graces hetherto, espe­cially in the poynte before spoken of, and to be diligent and wary that you vnto the ende continue in the same: for you know that perseueraunce in godlines and puritie, is requi­red of vs, 2. Timot. 2 and that none other shalbe crowned but suche as fyght lawfully.

Go to therfore and fyght on a good fyght floutly and manfullye: that is, as you know God is not to be worship­ped and serued but after hys word written, and not after vnwriten verities, or the deuise, fantasy and pleasures of men or women, in what state soeuer they bee, accordynglye be­haue your selfe, as inwardlye in gods syghte, so outward­lye before your bretherne. Seeme not to approue by your outewarde man, that which the inwarde man detesteth. It is not enoughe to beeleue wyth the harte, excepte the mouthe and facte confesse the same. Nor it is not enoughe wyth the mouthe to acknowledge a veritye, and by oure facte and dede to destroye the same. Paule speaketh some­times of denyers of god not only with their lyppes & tonge but also wyth theyr dede and life. Let not the world or the more part of men be an example to you to followe them or do as they do in the seruice of God. Christ sayth follow me, speakyng of hymselfe, whiche is the patrone and sampler we shoulde set before vs, and not the worlde or more part, whiche wyndeth the wyde and broade waye, whose ende dothe leade to perdition and euerlastynge woe: but rather let the example of such as walke in the narrowe and strait way which bringeth to life endles, encourage you to walk wyth them, althoughe the number of them bee but s [...]we, [Page 361] & the personages of thē be vttyrly contemned w ^t the worlde & in the world, which worlde cannot loue, no not knowe in dede the children of god, because it cannot receiue the sprite of God: and therefore, as the Ape her younge ones, so it (the world I meane) doth thinke her owne birdes the fay­rest, contēning with deadly hate al others that wil not fol­low her iudgemēt. But what saith christ? Be of good there: although y ^e world wil persecute you, yet I haue ouercome y ^e world. Oh cōfortable sentence, I haue ouercome y ^e worlde. This vndoutedly he meaneth for you & me & all other hys childrē, that he hath ouercome y ^e world for vs. But by what meanes? Surely by suffring cōtempt, wrong, false reportes, and euen very shameful & most bitter death. Yf he went this way, & wan the victory thys way, as I trust we knowe: let vs as his seruants (whose state ought not to be aboue our maisters) not be dismaid of contempte, of wrong, of losse of goods or life it self: but rather ioyfully suffer y ^e same, as mē knowing we haue better portions in heauen, & that thys is y ^e sure way to victory most victorious: for by many tribulations must we enter into y ^e kingdom of heauē, if we wil come thether, excepte for tribulation sake we will with ease and worldly quietnes go to hell. You know that Paule saieth, all that wyll lyue godlye in Chryste Iesu muste suffer per­secution. Wherfore in that you are in Christe Iesu, I dare say you wil continue though persecutiō come to you, being assured that it cannot come except god haue so decreed: and if he haue so decreed, then can not you but receiue it, or els a crosse which will be much worse. Willingly therfore take what crosse y ^e lord shaloffer, & then the lord wil make you a­ble to beare it, & neuer tempte you further thē he will make you strōg enough: yea al the heares of your head he wil nū ­ber & kepe, so y ^t one of thē shal not perish: but if you should refuse gods crosse, especially in suffring the losse of any thing for his sake, which geueth you al the good y ^t euer you haue & kepeth it: if I say you refuse, be certaine the plagues of God wil be poured downe, first on your soule & consciēce in hardning your hart & blinding your minde, either by bringing you into dispaire or into a contēpt & carnal security: where­after wil ensue losse of y ^e derest things you haue, if god loue [Page 362] you, or els he wil conserue the same to your eternal destruc­tion. I wryte not this as distrusting your cōstancie in gods cause: God forbyd (for me thinke I am assured of your god­ly zeale) but I do it as I sayde, that you maye bee the more heedye, ware, diligent, and earnestly geuen to cal vpon the name of god for hys helpe and grace of perseuerance, which is more redy to geue, then we to aske.

I know this kynde of writyng is madnes to the world, folishnes to reason, and sower to the flesh: but to you which are a man of God, and by profession in baptisme haue forsa­ken the worlde, and doe consider thinges after the reache of faythe, and haue tasted of the good spirite of God and of the lyfe to come, vnto such a one I say, (as I trus you be) thys kynd of writyng is otherwyse estemed. For heare you are but a pylgryme your home is in heauen, your treasures are their hurded where theues cānot come to steale them, there is your hart: and therfore you can and wyll say as the philo­sopher sayd when he was robbed of al he had, Omnia mea me­cum porto, I cary al wyth me. If he an heathen toke hys ry­ches to be the worldes rather then hys, howe muche more should we so do?

Therefore my deare brother, accordyngly prepare your selfe, as you haue done and do I hope Read the .2. of Eccle­siasticus, how he counsaileth them that wyll serue god, to prepare themselues to temptation. Often set before your eyes the iudgement of Christ, his commyng in the cloudes, and the resurrection, which is now our comfort, especially in af­flictions. I wryte to you none otherwyse then I am persuaded (I thanke god) and purpose to go before you. I knowe there is an eternall lyfe, I hope to be pertaker of it through christ. I know this is the way thether, I meane by suffring. I know yf we suffer wyth hym, we shall raigne wyth hym. I know that by the crosse, he maketh vs lyke to Christ here that we mayghte be like to hym elsewhere: therfore I wryte to you not wordes only. And hereupon I am the more ear­nest: as to admonish, so to pray you to cleaue styl to the lord and hys true religion which you haue receiued, and I for my part am sure that I haue preached vnto you. For the confirmation wherof, as I am in bondes, so I trust in the [Page 363] goodnes of God and his power, to geue my lyfe in and for the same, that you and others might be certeyne, and follow as god shal cal you and vouche you worthy. Remember y ^t die you must, but whē, as you know not, so where and how, it is vncertain to you. Again al y ^t you haue you must leaue behind you, for nothing shall go with you but a good or an e­uil conscience. Moreouer to whō you shal leaue your goods it is hyd from you, for you may purpose, but god wyll dys­pose. Therfore if god wyll haue you to dye, or to lose your goodes for hys cause, how much are you boūd then to blesse God? sure you may be that you can not perish, for of all wayes to heauen it is the most sure way. Your goods God wil preserue, so that your children shal find them, although the wyckeh spoyle euerye peece of them: for the rightuous mans seede I haue not sene (saith Dauyd) beg theyr bread, but god wyll blesse them into a thousande generations: the which thyng I pray god to remember towardes your chyl­derne for his name sake, Amen.

Thus wyl I betake you to god, and to his holy word, which is able, as to teache you whych way to serue god, so to saue you if you beleue and loue it. If I thought it myght do you any good, I would send you a boke which Iames Bradshaw already hath, to teach you how you shuld behaue your selues, especially cōcerning the Masse. I wrote it sithē my trouble. Cōmend me to T. Riddleston, although I feare me he haue defiled himselfe in this false seruice. That boke I would wish he wuld read: as you shal aduertise me, I wil do in sending to him. I shal pray god to illuminate his eies with his grace. Commend me to Syr W. Charelton, who I trust hath kept himselfe pure from idolatry: god graunt he so continue. Written in haste as it appeareth from the Counter in the Poultre.

To hys godly frendes. G. and N. encouragyng thē to prepare themselues to the crosse, and patiēt­ly to endure afflictions for god cause and hys ho­hys Gospell.

[Page 364]THe God of all mercies and the father of al consolations, shew vnto you more and more y ^e riches of his mercies in christ Iesus our lord, and graunt you a liuely faith to appre­hend and pul vnto your selues y ^e same, to your euerlastyng comfort, Amen.

Because my mind will not let me rest to thinke vpon, & as it were to see sore stormes like to fal more felly thē any yet we haue felt (I should rather say ye haue felt & are lyke to feele, if ye continew to confesse christianly as ye haue be­gunne) I thought it my duety to admonish you that there­fore ye shoulde not be dismayde nor thynke it any straunge thyng. For vndoubtedly you cōfessyng Christ accordyng to y ^e truth taught you, yea receiued of you, though trouble come, the same shalbe so farre frō hurting you, y ^t it shal profit you excedingly, making you therby lyke to him which for your sakes suffered much greater sorrow then al men can sustain: aswell that your sorrowes and afflictions whatsoeuer they be that shal come vnto you, shuld be sāctified in his crosse, & that which he suffred: as also that in him ye might haue both exāple how to order your selues in the crosse, and how sone, shortly, and gloriously the ende of your crosse wil be. Ther­fore I say, be not dismayde in that the crosse cannot but con­forme and make vs lyke vnto Christ, not symply of it self, but by gods spirit which maketh it hys chiefe meane therto: fyrste in putting vs in mynde of our corruption receaued of Adam, y ^e cause of al care: then by occasioning vs to remēber as well our priuye hydde sinnes, as also our more manifest euils, that we there throughe might be prouoked to repen­tāce & asking of mercy, y ^e whiche vndoubtedly god wil geue vs for his christes sake, & therto also his holy sprite to sāc­tify vs if we aske the same. Nowe this sprite will not cease more & more both to mortify y ^e old man with his desires, & also to renew & repaire the new man dailye w ^t augmētation & encrease: so that at the lengthe we shalbe made so lyke to Christ y ^t we cānot but be coupled vnto him, I meane not by faith as now we be, but euē in dede, leauing here behind vs w ^t Hely our cloke y ^e flesh, which one day god wil call & quickē again to be like vnto y ^e glorious & immortal body of his son Iesus Christ out lord, after y ^e it hath suffred & slepte as his hath done, y ^e afflictiōs & time which god hath alredy apoīted. My dere brethern and sisters, this is most certaine that the [Page 365] afflictiōs and crosses which ye shal suffer, god hath alredy a­pointed for you, so that they are not in the power, choise, and wil of your & his enemies. If ye would fly thē ye cānot, but will ye, nil ye, nedes muste ye haue them. If ye wil not cary them in the loue of god, ye shal cary them in his displeasure. Therfore cast your care on him which careth for you, & hath coūted al the heares of your heads, so that one shal not pe­rish if that ye commit your selues to his ordering, wher els your heads & bodies, yea soules too shal perishe if y ^t ye with draw your selues as vnwilling to take his cup & to drink of it: not that I would haue you to thrust your selues hedlong & rashly to take or pul vnto you trouble, or that I wuld not haue you to vse such honest & lauful meanes as ye may in y ^e feare of god & with good conscience, to auoide the crosse and geue place to euil: but that I wold haue you willing to put fort your hand to take it when god offreth it in such sort as with good conscience ye cānot escape. Then take it, kysse it, & thāke god for it: for it is euē a very sacrament that god lo­ueth you, as he saith, whom I loue thē do I chastice: & if ye be not pertakers of correctiō, surely ye are no children: but if he once chastice you, if y ^t ye kisse the rod, verely he wil case y ^e rod into y ^e fyre, & colle you & kisse you as y ^e mother doth her child whē she perceiueth y ^e child to take in good part the correction. But why do I compare god your fathers loue to a mother, in y ^t it farre passeth it? For saith he, though it be possible that a natural mother should forget y ^e child of her wōbe: yet wil not I forget thee, saith y ^e lord our good god and fa­ther through Christ. Though he seme angry towards eue­nyng, yet in the morning we shal fynd him wel pleased, if in Christe we come to him and cry Abba dere father, helpe vs and (as thou hast promised) tempt vs not further then thou wylte make vs able to beare.

Therfore (my dere hartes in the lord) be of good comfort, be of good comfort in the lord. Confesse hym and hys truth and feare not prison, losse of goodes or lyfe. Feare rather that prison, out of the which there is no deliuerance: feare rather the losse of those goods which last for euer: feare ra­ther the losse of the life which is eternall, wherunto ye are called, & the way by which god wyll bringe you to it, in that ye certainly know not whether it wil be by prisō, fyre, hal­ter, &c. whensoeuer these come (as I said before) let them not dismay you nor seme straunge to you. For no smal number, [Page 366] of gods chyldren are gone that way, and we are a good cō ­pany here together, which are ready to folow the same way through gods grace, yf god so wyll. I beseche you make you ready and goe with vs, or rather be readye that when we come we may go wyth you. The iorney is but short, though it be vnpleasaunt to the fleshe. Perchaunce yf we should die in our beddes on a corporal malady, it would be much lon­ger and also more painful, at the least in gods syghte it can­not bee so precious and gayneful, as I knowe thys kynde of death is: whereto I exhorte you to prepare your selues myne owne deare hartes in the bowels and bloode of oure sauiour Iesus Christ, to whose tuition grace, gouernance, and protection, I hartely commend you all, and besech you that ye woulde do the lyke vnto me in your harty prayers.

An other letter wrytten to certayne godly persons to the same effecte.

GRatious god and most merciful father for Ie­sus Christes sake thy dearely beloued sonne, graunt vs thy mercy, grace, wisedome and ho­ly spirite, to counsaile, comforte and guide vs in all our cogitations, words and workes, to thy glory and our euerlastyng ioye and peace for euer, Amen.

In my last letter ye myght perceyue my coniecturyng to be no lesse towardes you, then now I haue partly learned. But (my derely beloued) I haue learned none other thing, then before I haue tolde you would come to passe, if ye cast not away that whiche I am sure ye haue learned. I doe ap­peale to bothe youre consciences, whether herein I speake truth as wel of my tellyng (though not so often as I might and shoulde, god forgeue me) as also of your learning. Now [Page 367] God wil trye you, to make others to learne by you y ^t which ye haue learned by others, The lady lasts & her husbād were behea­ded that day▪ & by them which suffred this day ye myght learne (if already ye had not learned) that lyfe and honour is not to be set by more then gods cōmaundement. They in no poynte for all y ^t euer their ghostly fathers could do, hauing Doctor Death to take their part, would consent of seme to consent to the popysh Masse and papistical God, otherwise then in the daies of our late King they had recea­ued. And this their faith they haue confessed w ^t their deathes, to their great glory and all our comfortes, if we follow thē: but to our confusion if we starte backe from the same. Wher­fore I besech you both to consider it, aswel to prayse god for them, as to go the same way with them if god so will. Con­sider not the things of thys life, which is a very prison to all gods childrē: but the things of euerlasting life which is our very home. But to the beholding of this geare ye must open the eyes of your minde, of fayth I should haue sayd, as Mo­ses dyd, whiche set more by trouble with Gods people then by the riches of Egipt & Pharaos court. Your house, home, and goods, yea lyfe and al that euer ye haue, god hath geuen you as loue tokens, to admonishe you of his loue and to winne your loue to him agayne. Now wil he try your loue, whether ye set more by him then by his tokens or no. If ye for his tokens sake, that is, for your home, house, goods, yea life, wil go with the worlde least ye shoulde lose them, then be assured, your loue, as he can not but espie it to be a strom­pettes loue, so wil he caste it away with the world. Remem­ber that he which wil saue his life, shal lose it, if Christe bee true: but he which aduentureth yea loseth his life for y ^e gos­pels sake, the same shall be sure to finde it eternally. Do not ye both know that the waye to saluation is not the broade way which many runne in, but the straite way which fewe now walke in?

Before persecution came, men might partly haue stand in a dout by the outward state of y ^e world with vs (although by gods word it was plaine) whether was the hygh waye (for their was as many pretended the gospell as poperye) but now the sonne is risen, & the wind bloweth, so that the corne which hath not takē fast roote cānot nor wil not abide: and therfore easlye ye may see the straite waye by the small [Page 368] number that passeth throught it. Who will nowe aduenture their goods and lift for Christs sake, which yet gaue his life for oursakes? Math. 8. We now are Gergesites, y ^t would rather lose Christe then our porkets. A faythfull wife is neuer tryed so to be, but whē she reiecteth & with standeth woers. A fayth­ful Christian is then found so to be, whē his fayth is assaul­ted. If we be not able, I meane if we will not forsake thys world for gods glorye and gospells sake, trowe ye that god will make vs able or geue vs a wil to forsake it for natures sake? Die ye must once, and leaue al ye haue (God knoweth how soone and when) will ye or will ye not. And seing per­force ye must do thys, will ye not willinglye nowe doe it for gods sake? If ye go to Masse and do as the most part doth, then maye ye liue at reste and quietly: but if ye denye to go to it, then shal ye go to pryson, lose your goods, leaue your children comfortles, yea lose your lyfe also. But my dearely beloued, open the eyes of your fayth, and see howe shorte a thing thys lyfe is, euen a very shadowe and smoke. Again, see howe intollerable the punishment of hell fyre is, and that endles. Last of al loke on the ioyes incomprehensible, which God hath prepared for al them world without end, whiche lose eyther landes or goods for hys names sake. And then do ye reason thus: if we go to Masse the greatest enemy that Christ hath, though for a litle time we shal liue in quiet, and leaue to our children that they maye liue hereafter, yet shall we displease god, fal into his hands, which is horrible to hy­pocrites, and be in wonderfull hazard of falling from eter­nal ioye into eternal misery, first of soule and then of body, with the deuill & all Idolaters. Againe, we shal want peace of conscience, which surmounteth al the riches of the world, and for our children, who knoweth whether god wil viset our Idolatrye on them in thys life: yea our house & goodes are in daūger of losing, as our liues be, through many casu­alties, and when God is angrye with vs, he can sende al­wayes when he will, one meane or an other to take all from vs for our sinnes, and to cast vs into care for our own sakes, which will not come into some litle trouble for hys sake.

On this sort reason with your selues, & thē doutles god wil worke otherwise w ^t you and in you, then ye are ware of. Where now ye thinke your selues vnable to abide persecu­tion, [Page 369] be most assured, if so be ye purpose not to forsake God, that God will make you so able to beare hys crosse, y ^t ther­in ye shall reioyce. 1. Cor. 1 [...] Faythful is god (sayth Paul) whiche will not tempt you further then he will make you able to beare, yea he will geue you an outscape in the crosse which shal be to your comfort. Thynke how great a benefite it is, if God wil vouche you worthye this honoure to suffer losse of any thing for his sake. He might iustly cast most greuous plages vpon you, & now he will correct you with that rodde wher­by you shal be made like to his Christ, that for euer ye maye reygne w ^t him. Suffer your selues therfore now to be made lyke to Christ, for ells ye shal neuer be made like vnto him. The deuill would gladly haue you now to ouerthrow that which godly ye haue of long time professed. Oh how would he triumphe if he could winne hys purpose? Oh how would the papistes triumphe against gods gospel in you? Oh how would you confirme them in their wicked popery? Oh how would the poore children of god be discomforted if nowe ye shoulde goe to Masse and other Idolatrous seruice, & doe as the world doth? Hath God deliuered you from y ^e Sweat to serue hym so? Hath GOD miraculouslye restored you to health frō your greuous Agewes for such a purpose? Hath God geuen you such blessings in this world & good things al the dayes of your life hetherto, & now of equitie wil ye not receaue at his hands & for hys sake, some euil? God forbyd. I hope better of you. Vse prayer, and caste your care vppon God: commit your childrē into his hands: geue to god your goods, bodyes and liues as he hath geuen them, or rather lent them vnto you. Say with Iob, God hath geuen & God hath taken away, his name be praysed for euer. Caste your care vpon him (I say) for he is careful for you: and take it a­monges the greatest blessings of God to suffer for hys sake. I trust he hath kept you hetherto to that end. And I besech thee O merciful father for Iesus Christes sake, that y ^u woul­dest be mercifull vnto vs, comforte vs with thy grace, and strengthē vs in thy truth, that in harte we maye beleue & in toung boldly confesse thy gospel, to thy glorye and our eter­nal saluation, Amen. Pray for me and I by Gods grace wil do the same for you.

An other letter to the same persons.

GOds mercy in Christ I wish you to fele, my dere brother, with my faythful sister your wife now & for euer, Amen.

Hauing thys occasion, I could not but write some­thing, as wel to put my self in remembraunce of my duty to godwardes for you both, in thankfulnes & prayer, as to put you in remēbrance of me & your dutye towards god for me, in praying for me: for I dare not say in thankfulnes for me: not that I woulde haue you to geue no thankes to God for his wonderful great & sweete mercies towardes me & vpon me in Christ his sonne: but because I haue not deserued it at either of your hāds. For ye both know right wel, at least my conscience doth accuse me, how y ^t I haue not only not exhor­ted & taught you (as both my vocatiō & your desertes requi­red) to walke worthy of that vocation which god hath made you worthy of, & with trembling & feare to worke out your saluatiō, that is in y ^e feare of god to geue your selues to great vigilācie in prayer for y ^e encrease of fayth, & to a wary circū ­spection in al your cōuersatiō, not only in works & wordes but also in thoughts, because god is a sercher of y ^e hart, & out of y ^e hart it cōmeth that defileth vs in gods sight: I haue (I say) not only not done this but also haue geuen you exāple of negligence in prayer, watching, fasting, talking & doing, so that woe to me for geuing you suche offence. Partely for thys cause deare brother & sister god hath cast me and kepeth me here that I might repent me and tourne to hym, & that ye might also by this correction vpon me, be more diligence to redresse these things and others, if they in your conscience do accuse you.

My dearly beloued, heuie is gods anger fallē vpon vs al: doulefull is this day. Now hath Antichrist all his power a­gain, now is Christes gospel trodē vnder fote, now is gods people a derision & a praye for y ^e wicked. Nowe is y ^e greatest plague of al plagues fallē, y ^e want of gods word: and al these we haue, yea I alone haue iustly deserued. Oh y ^t as I write (I alone) I could w ^t Dauid, 1. Par. 21. & with Ionas in hart say so. But I do not, I do not, I se not howe greuouslye I haue sinned, & how great a misery is fallē for mine vnthāk­fulnes for gods word, for mine hypocrisie in professing, preaching, hearing & speaking of gods word, for my not praying to [Page 371] God for y ^e continuance of it, for my not liuing of it through­ly as it requireth &c. I wil speake nothing of my manyfeste euils, for they are knowē to you wel enough. Deare brother & sister, with me say ye the like for your owne parts, & with me ioyne your hartes, & let vs goe to our heauenly father & for his Christes sake besech him to be mercifull vnto vs and to pardō vs: Oh good father it is we that haue deserued the taking away of thy worde, it is we that haue deserued these thy iust plagues fallen vppon vs, we haue done a mysse, we haue dealt vniustly with thy Gospel, we haue procured thy wrath, & therfore iust art thou in punishing vs, iust art thou in plaging vs, for we are very miserable. But good Lorde and deare father of mercy, whose iustice is such that y ^u wilte not punish the poore soules of thys realme, which yet haue not thus sinned against thee as we haue done (for many yet neuer heard thy word) for our trespasses, & whose mercye is so great that thou wilt put our iniquities out of thy remem­braunce for thy Christes sake, if we repent & beleue: graunt vs we besech thee true repētaunce and fayth, that we hauing obtayned pardon for our sinnes, may through thy Christ get deliueraunce frō the tyrannye of Antichrist now oppressing vs. Oh good father which haste sayd that the Scepter of the wicked should not long lie vpon and ouer the iuste, lest they put forth their hands to iniquitie also: make vs iust, we pray thee in Christes name, & cut a sunder the cordes of thē that hate Sion: let not y ^e wicked people saye where is their god? Thou our god art in heauen & doest what soeuer it pleaseth thee vpō earth. Oh that y ^u wouldest in the meane whiles, be­fore y ^u do deliuer vs, that (I say) thou wouldest open oure eyes to see al these plagues to come frō thee, & al other that shal come whatsoeuer they be publike or priuate, that they come not by chaunce nor by fortune, but that they come euē frō thy hand, and that iustly & mercifully: iustlye because we haue & do deserue them, not only by our birthpoyson stil stic­king & working in vs, but also by our former euil life past, which by this punishment & al other punishments y ^t woul­dest haue vs to cal to our remēbrance & to set before vs, that y ^e mightest put thē frō before thee, where as they stād so long as they are not in our remēbrance to put thē away by repentance. Mercifully oh lord god doest thou punish, in that thou [Page 372] doest not correct to kil, but to amend, that we might repent our sinnes, aske mercy, obteine it freely in Christ, and to be­ginne to suffer for righteousnes sake: to be part of thy house, wherat thy iudgement beginneth: to be pertakers of y ^e afflic­tions of thy church and thy Christ, y ^t we myght be pertakers of the glory of y ^e same: to weepe here, y ^t we might reioice els­where: to be iudged in this world y ^t we might w ^t thy Saints iudge hereafter the world: to suffer with Christ y ^t we might reigne with him: to be like to Christ in shame, that we might be like to him in glory: to receaue our euelles here, that we might with poore Lazarus finde rest elswhere: rest (I say) & such a rest as y ^e eye hath not sene, the eare hath not heard nor the hart of man is able to cōceaue. Oh y ^t our eyes were open to see this, that y ^e crosse cōmeth frō thee to declare thy iustice & thy mercy, and hereto, y ^t we might see how short a time y ^e time of suffring is: how long a time the time of reioysing is to thē that suffer here: but to thē that wil not, how long and miserable a time is appointed and prepared, a time without tyme in eternal woe and perditiō too horrible to be thought vpon. Frō the which kepe vs deare father & geue more sight in soule to see this geare, and how that al thy dearest childrē haue caried the crosse of greuous affliction in thys lyfe, in whose cōpany do thou place vs, and such a crosse lay vpō vs as thou wilt make vs able to beare, to thy glory and our sal­uation in Christ, for whose sake we pray thee to shorten the dayes of thys our great misery fallen vpon vs most iustlye, and in the meane season geue vs pacience, repētaunce, faith, and thy eternal consolation, Amen, Amen, Amen.

And thus deare hartes I haue talked (me thinkes) a litle while with you, or rather we haue all talked with god. Oh that god would geue vs his spirite of grace and prayer. My dearly beloued pray for it, as for your selues, so for me, and that god would vouchsafe to make me worthy to suffer with a good conscience for his names sake. Pray for me, & I shal do the like for you. This .20. of December, by him whom by this bringer ye shal learne. I pray you geue my commenda­tions to all that loue me in the Lord. Be mery in Christ, for one day in heauen we shall mete and reioyce together for e­uer more, Amen.

To my good brother Iohn Careles pryso­ner in the King Bench.

THe father of mercy & god of all cōfort, viset vs with his eternal consolatiō, according to his great mer­cies in Iesus Christ our Sauiour, Amen.

My very deare brother, if I shall report y ^e truth vnto you, I can not but signify that sithē I came into prisō, I neuer receaued so much consolation as I did by your last letter, the name of god be most hartely praysed therfore. But if I shal report the truth vnto you, and as I haue begonne, speake stil the verity, I must confesse that for mine vnthank­fulnes to you wardes & to god especially, I haue more nede of gods merciful tydings, thē I had euer heretofore. Ah that Sathā enuieth vs so greatly. Ah that our Lord would tread hys head vnder our feete shortly. Ah that I myght for euer, both my self beware, & be a godly example to you & others to beware of vnthankefulnes. Good brother Careles, we had more nede to take hede after a lightning, of a foile thē before. God therfore is to be praysed euen whē he hideth & that of long, a chearful countenaunce from vs, lest we being not ex­pert how to vse it as we should do, do hurt more our selues thereby: so great is our ignorance and corruptiō. Thys my good brother & ryghte deare to my very hart, I write vnto you as to one whō in the Lorde I embrace, and I thanke god y ^t you do me in like maner. God our father more & more geue vs both his good spirite, that as by fayth we may fele our selues vnited vnto him in Christ, so by loue we may fele oure selues linked in the same Christe one to an other, I to you and you to me, we to all the children of God and all the children of God to vs, Amen, Amen.

Commend me to our good brother Skelthrop, for whom I hartely prayse my God whiche hath geuen him to see hys truth at y ^e lēgth, & to geue place to it. I dout not but y ^t he wil be so heedye in al his cōuersatiō y ^t his old acquaintance may euer therby thinke thēselues astray. Woe & woe again shold be vnto vs, if we by our exāple should make mē to stūble at y ^e truth. Forget not salutatiōs in Christ, as you shal thinke good [Page 374] to Trewe & hys fellowes. The Lord hath his time (I hope) for them also, although we perchaunce thinke otherwise. A droppe maketh the stone hollow, not with once but with of­ten dropping: so if with harty prayer for them and good ex­ample, you stil and droppe vpon them as you can, you shal see gods worke at the length. I besech God to make perfect all the good he hath begonne in vs all, Amen. I desire you all to pray for me the most vnworthy prisoner of the Lord.

To Maister Iohn Hall and hys wife pryso­ners in Newgate for the testimonye of the Gospell.

ALmightie god our heauenly father throught Iesus Christ, be with you both my dearlye beloued, as with hys deare children for euer, and he so blesse you with his holy spirite that you maye in thys youre crosse (for hys cause doubtles) reioyce, and gladlye take it vp to beare it so long as he shall thinke good. I haue heard (my good brother & sister) how that God hath brought you both into hys Scholehouse, where as you were both purposed by hys leaue to haue playd the Trewands, that therby you might see hys carefulnes and loue toward you. For if it bee a token of a louinge and careful father for hys children, to preuent the purpose and disapoynte the intente of hys chil­dren purposing to departe a while frō the schole for feare of beating, which thyng they would not do if they dyd asmuch consider the comoditie of learning which there they might get: how shoulde you take thys worke of the Lord preuen­tyng your purpose, but as an euidente signe of loue and fa­therly carefulnes that he beareth towards you? If he should haue wincked at your willes, then would you haue escaped beating, I meane the crosse: but then should you haue loste the comoditie of learning, which your father wil now haue you to learne & feele, & therfore hath he sent to you his crosse. He I say, hath brought you where you be: & thoughe your reason and wit will tell you it is by chaunce or fortune or [Page 375] or otherwyse, yet (my derelye beloued) know for certayne that whatsoeuer was the meane, GOD your father was the worker hereof; and that for your weale, althoughe o­therwyse your olde Adam doth tell you, and you feele: yet I say, of truthe that your duetye is to thynke of thys crosse, that as it is of gods sendyng and commeth from him: so al­though your desertes be otherwise, it is of loue and father­ly affection for your weale and commodities sake.

What commoditie is hereby, you will perchaunce ob­iect? You are now kept in close prison you wyl say: your fa­mily and children be without good ouerseers: your substāce deminisheth by these meanes: pouertye will approche, and perchaunce more perils also, as losse of lyfe &c. these are no commodities but discommodities, and that no smal ones: so y ^t iustly you woulde be glad to know what commoditie can come to you by thys crosse, wherby commeth so greate dis­commodities.

To these thinges I aunswer, that in dede it is true you say of your bodies, families, chyldren, substaunce, pouertye, lyfe &c. Which thynges, if you would consider a while wyth inward eyes as you behold them wyth outward, then per­happes you should fynd more ease. Do not you now by the inward sense perceyue that you must part from al these, and all other commodities in the world? Tell me then, haue not you this commoditye by your crosse, to learne to lothe and leaue the world and to long for and desyre an other world where is perpetuitie? You oughte of your owne heade and freewyll to haue (accordyng to your profession in baptisme) forsaken the world and al earthly thynges, vsing the world as though you vsed it not, your hart only sette vppon your hourde in heauen, or els you coulde neuer be Christes true disciples, that is be saued and be where he is. And trow you (my good hartes in the lord) trow you I say, that this is no commoditye, by this crosse to be compelled hereto, that you myght assuredly enioy wyth y ^e lord endles glory? How now doth god (as it were) fatherly pul you by the eares to remē ­ber your former offences concernyng these thinges and all other thynges, that repentance and remission myght ensue? How doth god now compell you to cal vpon hym and to be earnest in prayer? Are these no commodities? Doth not the [Page 376] fcripture say that God doth correcte vs in the worlde be­cause we shall not bee dampned wyth the worlde? that god chasteneth euery one whome he loueth? that the ende of this correction shall be ioy and holines? Doth not the scripture saye that they are happye that suffer for rightuousnes sake, as you now doe? that the glorye and sprite of God is vpon them? that as you are now made lyke vnto Christe in sufferyng, so you shall bee made lyke to him in raignyng? Doth not the scripture say that you are now going the high and ryghte waye to heauen? that your suffryng is Christes sufferyng? My dearely beloued what greater commodities then these can a godlye harte desyre? Therefore ye are com­maunded to reioyce and be glad when ye suffer, as nowe ye doe: for through the goodnes of god, great shalbe your re­warde. Where? Forfoth on earth, first for your chyldren: for now they are in gods mere and immediate protection. Ne­uer was father so carefull for hys chylderne as God is for yours presently. Gods blessyng which is more worth then all the worlde, you leaue in dede to your chyldern. Though all your prouidence for them should be pulled away: yet god is not poore, he hath promysed to prouyde for them moste fatherly. Psalm. 55 Caste thy burthen vppon me (sayth he) and I wil beare it. Do you therfore cast them and commend them vn­to god your father, and doubte not that he wyll dye in your dec. He neuer yet was found vnfaythfull, and he wyl not now begynne wyth you. The good mannes sede shall not go a beggyng hys breade: Psal. 37, for he wyll shewe mercye vppon thousandes of the posteritie of them that feare hym. Ther­fore as I said, gods rewarde fyrst vpon earth shalbe felt by your children euen corporally, and so also vpon you if God see it more for your commoditie, at the least inwardly you shal feele it by quietnes and comforte of conscience: and se­condly after this lyfe you shal fynd it so plentifullye, as the eie hath not sene, the eare hath not heard, the hart cānot conceiue how great & glorious gods reward wyl be vpō your bodies, much more vpon your soules. God opē our eies to see and fele this in dede. Then shal we thynke y ^e crosse which is a meane herto, to be commodious. Then shall we thanke god y ^t he would chastice vs. Thē shall we saye with Dauid, happy am I that thou hast punished me, for before I wente [Page 377] astray, but now I kepe thy lawes. This that we may do in dede my derely beloued, let vs firste knowe that our crosse cōmeth from god. Secondly that it commeth from god as a father, y ^t is to our weale & good. Therfore let vs thirdly cal to mind our sinnes & aske pardon. Whereto let vs fourthly loke for help certainly at gods hand in his good time: helpe I say, such as shal make most to gods glory, & to the comfort & cōmoditie of our soules & bodies eternally. This if we certainly conceiue, thē wil there issue out of vs harty thankes geuīg which god requireth as a most precious sacrifice. That we may al through Christ offer this, let vs vse earnest praier to our god and dere father, who blesse vs, kepe vs, and cō ­fort vs vnder hys swete crosse for euer, Amen, Amen.

My dere hartes, if I could any way comfort you, you should be sure therof though my lyfe laye theron, but now I must do as I may because I cānot as I would. Oh that it would please our deare father shortly to bring vs where we should neuer departe, but enioy continually the blessed fruicion of hys heauenly presence: pray, pray that it may spedely come to passe, pray. To morow I wyll sende vnto you to knowe your estate, send me worde what are the chiefest things they charge you wythall. From the Counter.

To Mystres Hall prysoner in Newgate and ready to make aunswer before her aduersaries.

OVr most merciful god and father throughe Christ Iesus our lord and sauiour, be merciful vnto vs, and make perfect the good he hath begonne in vs vnto the ende, Amen.

My deare Sister, reioyce in the lord, re­ioyce, be glad (I say) be mery and thankful, Math. 5 not only because Christ so cōmaundeth vs, but also because our state wherin we are presētly, requireth no lesse, for we are y ^e lords witnesses. God y ^e father hath vouched [Page 378] saffe to choose vs emonges many, to witnes and testi­fy, that christ hys sonne is Kyng and that hys word is true. Christ our sauiour for hys loues sake towards vs, wil haue vs to beare recorde that he is no vsurper nor deceyuer of y ^e people, but Gods Embassadour, Prophet, and Messias: so that of al dignities vpon earthe this is the highest. Greater honoure had not hys Prophetes, Apostles nor dearest frendes, then to beare witnes wyth Christ, as we now doe. The worlde folowyng the counsell of theyr Syer Sathan, would gladly condempne Christ and hys verity: but loe the lord hath chosen vs to be hys champions, to lette this. As stoute souldiours therfore let vs stand to our maister, who is wyth vs and standeth on our ryght hande that we shall not be muche moued, if we hope and hange on hys mercye: he is so faythful & true, that he wyl neuer tempt vs further then he will make vs hable to beare. Therfore be not care­full (for I heare say thys day you shall be called forth) what you shal answer. The lord which is true & cannot lie, hath promysed and wyll neuer fayle nor forget it, that you shall haue both what and how to aunswer, so as shall make hys shameles aduersaries ashamed. Hange therfore on this promyse of God, who is an helper at a pinch and a most present remedy to them that hope in hym. Neuer was it hearde of or shalbe, that any hopyng in the lord was put to foyle.

Therfore as I said, I say againe, Deare Syster be not only not careful for your answeryng, but also be ioyfull for your cause. Confesse Christ and be not ashamed, and he wil confesse you and neuer be ashamed of you. Thoughe losse of goodes and lyfe be lyke here to ensue: yet yf Christ be true (as he is most true) it is otherwyse in dede: for he that loseth hys life sayth he, wynneth it, but he that saueth it, looseth it. Our synnes haue deserued many deathes. Now if god deale so with vs, that he wil make our deserued deathe a demon­stration of hys grace, a testimonyall of hys veritye, a confir­mation of hys people, & an ouerthrowe of his aduersaries: what great cause haue we to be thankful? Be thankeful therfore good Syster, be thankefull, reioyce and be merye in the Lord, be stoute in hys cause and quarell, be not faynte har­ted, but runne out your race, and set your captayne Christe before your eyes. Beholde how great your rewarde is: See [Page 379] the great glory and the eternitie of felicity prepared for you. Striue and fyght lawfully, that you may gette the crowne. Runne to get y ^e game, you are almost at your iorneyes end. I dout not, but our father will with vs send to you also, 4, Reg. 2. as he did to Hely a fiery charette, to conuey vs into his kyng­dome. Let vs therefore not be dismayde to leaue our cloke behind vs, that is our bodies to ashes. God wyll one daye restore them to vs lyke to the body of our lord and sauiour Iesus christ, whose cōming is now at hande: let vs loke for it and lift vp our heads, for our redēption draweth nigh, A­men, Amen. The Lord of mercy graunt vs hys mercy, Amē. I pray you pray for me, and so desire my bretherne whiche be wyth you. Gods peace be with vs all Amen. Blessed be the deade that dye in the Lorde: then how much more they that dye for the Lord.

¶ An admonition to certayne professours and louers of the gospell, to beware they fall not from it in consentyng to the Romyshe religion by the ex­ample of the shrinkyng, haltyng, and double faced Gospellers.

THe peace of Christ which is the true effecte of gods gospell beleued (my derely beloued) bee more and more plentifully perceyued of you, throughe the grace of our deare father, by the myghty workyng of the holy spirit our com­forter, Amen.

Though I haue many lettes presently to hynder me from writyng vnto you, yet beyng desired, I could not but somethyng signifye my readye good wyll in this behalfe so much as I may, when I cannot so much as I woulde. You heare and see how Sathan bestirreth hym, ragyng as a ro­ryng Lyon to deuoure vs. You see and feele partlye what stormes he hath raysed vppe to drowne the poore boote of Christ, I meane hys church. You see how terribly he tray­neth [Page 378] [...] [Page 379] [...] [Page 380] his souldiours to geue a fierce onset on the voward of gods battel. You see how he hath receyued power of god to molest gods children, and to begyn at hys house. By reason wherof consider two thynges: one the cause on our behalfe: the other what wil be the sequel on straungers. For the first, yf we be not blynd, we cannot but well see that our sinnes are the cause of all this misery: our synnes I saye, whiche I woulde that euerye one of vs woulde applye to our selues after the example of Ionas and Dauid, turnyng ouer the wallet that other mens offences myghte lye behynde and our own before. Not that I would excuse other men, which exteriorly haue walked much more grossely then manye of you haue done: but that I woulde prouoke you all as my selfe, to more harty repentaunce and prayer. Let vs more & more encrease to know and lament our doubtyng of God, of hys presence, power, anger, mercy &c. Let vs better feele and hate our selfe loue, securitie, negligence, vnthankeful­nes, vnbeliefe, impatience &c. and then doubteles the crosse shall be lesse carefull, yea it shall be comfortable, and Christ most deare and pleasaunt: death then shall be desired as the dispatcher of vs out of all misery, and entraunce into eter­nall felicity & ioy vnspeakable: the which is so much y ^e more longed for, by howe muche we feele in dede the Serpentes byttes wherwyth he woundeth our heeles, that is our out­ward Adam and senses. If we had I say, a liuely and true feelyng of his poyson, we could not but, as reioyce ouer our Captayn that hath brused hys head, so be desirous to follow hys example, that is to geue oure lyues wyth hym and for hym, Coloss. 1 and so to fyll vp hys passions, that he myght conquere and ouercome in vs, and by vs, to his glory and comfort of hys chyldren.

Now the second (I meane the sequell, or that whyche wil follow on the straungers) my derely beloued, let vs wel loke vpon. For if so be that god iustly do thus geue to Sa­than and hys sede, to vexe and molest Christe and hys peni­tente people: oh what and how iustly maye he and wyll he geue to Sathan to intreate the rechlesse and impenitent synners? If iudgement beginne thus at gods house, what wil follow on them that be wythout, if they repent not? Certainly for them is reserued the dregges of gods cuppe, that is, [Page 381] Brymstone, fyre, and tempest intollerable. Nowe are they vnwilling to drynke of gods cuppe of afflictions which he offreth common with hys sonne Christ our Lord, lest they shoulde lose theyr pygges wyth the Gergesites. Math. 8. They are vnwillyng to come into the waye that bryngeth to heauen, euen afflictions: they in their hartes crye, let vs caste his yoke from vs: they walke two wayes that is, they seeke to serue god and Mammon, which is vnpossible. They wil not come nighe the straite waye that bryngeth to lyfe: they open their eyes to beholde presente thynges onelye: they iudge of religion after reasō, and not after gods word? they follow the more part and not the better: they professe God wyth their mouthes, but in their hartes they deny hym, or elles they woulde sanctifye hym by seruing him more then men: they part stake wyth GGD whych woulde haue al, geuing part to the world, to the Romishe route, and Anti­christian Idolatry now set abroad emongest vs publikely: they will haue Christ, but none of his crosse, which will not be: they wil be counted to lyue godly in Christe, but yet they wil suffer no persecutiō: they loue thys world wher through y ^e loue of god is driuen forth of them: they sauer those things that be of men, and not that be of god. Summa, they loue god in their lippes▪ but in their harts, yea and in their dedes deny him, aswel by not repenting their euils past, as by con­tinuing in euil stil, by doyng as the world the flesh, and the deuil willeth, & yet stil perchaunce they wil praye or rather prate: thy wyll be done in earth, which is generally that euery one shuld take vp his crosse and follow christ. But this is a hard sermō, who is able to abide it? Therfore Christ must be praied to depart, lest al their pigges be drowned. The deuil shal haue his dwelling again in thēselues, rather thē in their pigges, & therfore to y ^e deuil shal they go & dwel with him in eternal perdiciō & dānation, euē in hel fier a torment endles, & aboue al cogitations incomprehensible, if they repent not.

Wherfore by thē (my derely beloued) be admonished to re­mēber your professiō, how that in Baptisme you made a so­lēpne vow to renoūce y ^e deuil, y ^e world, &c. You promised to fight vnder christes stāderd. You learned christs crosse, afore you begun with A. B. C. Go to thē, pay your vow to y ^e lord: [Page 382] fyght lyke men and valiant men vnder Christes standerde: take vp your crosse and follow your maister, as your bre­thern M. Hoper, Rogers, Tailor, and Saūders haue done: and as now your bretherne M. Cranmer, Latymer, Ryd­ley, Farror, Bradforde, Hawkes &c. be redy to do. The Ise is broken before you, therfore be not afraide, but be content to dye for the lord. You haue no cause to wauer or doubte of the doctryne thus declared by the bloud of the pastours. Remember that Chryste sayeth, he that wyll saue hys lyfe shall lose it. And what shoulde it profite you to wynne the whole worlde, much lesse a little quietnes, your goodes &c. and to lose your owne soules? Render to the Lorde that he hath lent you, by such meanes as he would haue you render it, and not as you woulde. Forgette not Christes disciples must denye themselues, as well concernyng their wyl, as concernyng their wisedome. Haue in mynde that as it is no small mercy to beleue in the Lord, so it is no smal kind­nes of God towardes you to suffer any thyng, muche more death for the Lord. If they be blessed that dye in the Lorde, howe shall they be that dye for the Lorde? Oh what a bles­syng is it to haue death due for our synnes, diuerted into a demonstration and testification of the lordes truth? Oh that we had a little of Moses faith to loke vpon the ende of the crosse, to loke vpon the rewarde, to see continuallye wyth Christe and hys people greater ryches, then the ryches of Egipt. Oh let vs pray that god would open our eyes to see hys hyd Manna, heauenlye Ierusalem, the congregation of the first borne, the melodye of the sainctes, the tabernacle of God dwellyng wyth men: then should we runne and be­come violent men, and so take the kyngdome of heauen as it were by force. God oure father geue vs for hys Christes sake, to see a little what and howe great ioye he hath prepa­red for vs, he hathe called vs vnto, and most assuredlye ge­ueth vs for hys owne goodnes and truthes sake, Amen.

My derely beloued, repent, bee sober & watch in prayer, be obediēt & after your vocations shewe your obedience to the hygher powers in all thyngs that are not agaynst gods worde, therein acknowledge the soueraigne power of the Lorde: howbeit so that ye be no rebelles or rebellers for no [Page 383] cause: but because with good conscience you can not obeye, be pacient sufferers, and the glorye and good spirite of God shall dwell vppon vs. I praye you remember vs your af­flicted brethren beinge in the Lords bondes for the testimo­nie of Christ, and abiding the gracious houre of oure deare and most mercyfull father. The Lord for Christes sake, geue vs merye hartes to drinke lustelye of hys swete cup, which daily we grone and sigh for, lamenting that the time is thus prolonged. The Lord Iesus geue vs grace to be thankeful, & to abide paciently the prouidente houre of hys moste gra­cious good will, Amen, Amen.

To my good frendes in the Lord Maister R. and hys wyfe.

MY dearly beloued, I hartely cōmēd me vn­to you in our common Christ, whom I so cal, not that I would make him as com­mon things be, that is nothing set by, but because by him we are broughte into a cō ­muniō, & that as with him, so with his fa­ther, & as with his father, so with al gods people, if we be his people, as I trust we are: and therefore write I vnto you as one careful (but not so much as I shold be) for you, as for them whose well doing comforteth me & is profitable to me, and whose euil doing maketh me heuie, and woundeth me.

The dayes are come in the which we can not but declare what we be, if we be in deede as we shoulde be, as I truste we are, that is, if we be Christes Disciples. I meane we can not now do as the worlde doth, or saye as it sayeth, but as Gods Churche doth and sayeth. The worlde seeketh it self, and speaketh therafter. The Church of God seketh Christes glory, and speaketh accordyngly. The worldlinges followe the world: the church children follow their Captain Christ, and therfore, as of the worlde they are not knowen to be as they bee, so are they hated, and if God permytte it, are per­secuted [Page 384] and slaine: the which persecution is the true touch­stone which trieth the true Church childrē from hypocrites, as the wynde doth the wheate from the chaffe. And of thys geare thys oure tyme and age setteth verye manye forth for example, doctrine and feare, whiche once were hartye and verye zelous, and nowe are so colde, that they smell no­thyng of the spirite, for they are not onely afearde to seeme to speake wyth a Churche childe, but also ashamed, and not onelye ashamed of them and so of that they professe: but also frame and fashion them selues in all outwarde be­hauiour, as in commyng to Church and hearyng Masse, so as no man can accuse them for not allowyng it or not honourynge it, as well as the papistes: where in theyr hartes they disallowe it, and knowe the same to be nought, at the leaste they haue knowen it, but haltynge oute of the waye maye perchaunce haue broughte them so farre, that nowe they can not see the waye, they are so farre and so longe gone astraye: for the further and longer a man go­eth wyde, the harder shall it bee to recouer and see the waye: and therefore the Apostle geueth warnyng thereof Hebrues. 12. as doth Moses. Deutrono. 29. speakinge of men that blesse them selues, inwardlye cursynge them selues. Read both the Chapiters I praye you. And marke the example of Maister Hales, whiche after that he consented to seeme to allowe in outwarde facte, that whiche he knewe once was euill, was fearefullye lefte of GOD to oure ad­monition. For albeit God hath not done thus to all that haue in deede done that he purposed to doe, yet in thys ex­ample he teacheth vs howe fearefull a thyng it is to wound our conscience, and doe any thynge ther agaynste, to the of­fence of the Godly, and comforte of the obstinate.

I wryte not thys as thereof to accuse you or eyther of you, for as I can not lyghtlye bee persuaded of anye suche thynge of you, so I am assured you hetherto. Woulde not doe any suche thinge, for I weene there bee yet no greate penaltie to punyshe you for not so doinge, if thereof you shoulde haue bene accused. For he that will doe a thynge vnforced, I can not hope anye thinge of the same, but that he will runne apace when he is forced. But of thys enough [Page 385] to you, which are to bee comforted and exhorted to conti­new in that purenes of religion whiche you haue (as I thynke) hetherto receaued and by your open conuersation protested. Howbeit, considering howe you haue heard and redde as muche as in manner can be spoken herein (for the Scriptures whiche of them selues are moste perfect herein, you haue red and red againe) I thynke it good to exhorte you to vse earnest and hartye prayer (as I truste you doe) and then doubtles God will so write that you haue redde, in your hartes, as shall be both comfortable and profitable vnto you and others plentifullye. Math. 7. You shall reioyce in the strayte waye whiche fewe fynde, and fewer walke in, but moste fewe continue therein to the ende. Heb. 10 You shall suffer with ioye the direption of your goodes, because the best part of youre substance is in heauen. You will set before you the example of Christ the beginner and ender of your fayth, Heb. 12. who suffred muche more then we can suffer, that we shoulde not bee faynte harted. You will reioyce and greatly, Math. 5 Acte. 4. because greate is your rewarde in heauen. You will bee glad that GOD accompteth you worthye to suffer anye thynge for hys sake. 2. Cor. 4. 2. Thess. 1. You wil set before you the ende of thys your short crosse, and the greate glorye whiche will ensue the same. You wyll knowe that it is no small benefyte of God to suf­fer for hys sake. Phi. 1. You will knowe that your sorrowynge shall bee tourned to ioying. Iohn. 14.16 Rom. 8 You wil knowe that as God doth make you nowe lyke to Christe in sufferyng, so shall you bee in reygning: & if you be pertakers of affliction you shall bee also of glorye &c. Summa, you wil knowe y ^t thys is the surest and sauest waye to heauen, whiche is called the kyngdome of pacience. Apocal. 1. But because I haue writ­ten a little treatyse hereof, and of the harme of haltynge with the worlde in commyng to Masse, I sende them both vnto you to peruse and reade them, and then at youre lea­sure to rediliuer them to thys brynger, or my man when I shall sende to you for the same. In the meane season, I shal as hartely as I can, pray to God for you both, my most deare mēbers in the lord. What sayd I as hartely as I can? God forgeue me, for I doe nothyng so wel as I myght, in that I flatter my selfe to much: God lay it not to my charge. [Page 386] In dede I haue most cause to pray nyghte and daye, and to geue thankes night and day for you both. The Lord of mer­cye in Christe blesse you both, kepe you both, and sende you both aswell to do as I wishe to my dearest and best beloued frendes and brethren in the Lorde. I praye you continue to praye for me, as I doubte not you doe, and so geue thankes to God for me, for he is good and hys mercye endureth foreuer. The daye will come when we shall meere together and neuer departe. God send it shortly, Amen.

To the worshipfull Syr VVilliam Fitzwilliams then being Knyghte Marshall of the Kinges Benche.

THe peace of god proper to his people, the ho­ly ghost worke daily and depely in your hart through Iesus Christ our Lorde, Amen.

I thanke my Lorde and God throughe hys Sonne our mediatour and sauioure, for hys mercyes and graces geuen to your Ma­stership, the whiche I beseche hys goodnesse to encrease in you continuallye to youre euerlastyng comforte in hym. By hys mercyes towardes you, I meane not in your landes, possessions, offices, naturall wysedome, rychts, healthe, forme &c. whiche in deede be giftes of God geuen to you of hys mercye withoute your desertes, and therefore shoulde he bee daylye of you praysed for the same, as I doubte not but he is, for elles your ingratitude woulde prouoke hym to punyshe you in them and by them, if he loue you: but I meane hys mercyes towardes you in the knowledge and loue of hys truthe in religion. The whiche benefite in that you amongest the not manye of youre estate and condi­tion, 1. Co. 1 as Sainte Paule witnesseth, haue receaued as a ve­rye testimoniall of youre election in Christ, I woulde bee sorye that you shoulde neede anye suche as. I am to moue you to thankefulnesse: for I am not in a mammerynge [Page 387] whether you be thankful to god for thys great mercy, which is much more to be estemed thē al that euer you haue: I hū ­bly besech God in hys Christ to encrease the same in you to the very end. And that by me he myght doe the same in some part, I thought it good and also my bounden dutie deepe­ly deserued on your behalfe towardes me (for the whiche I beseche the Lord to reward you) to send to you thys treatise of the doings of Maister Ridley at Oxford concernyng hys disputation about the Sacrament. This treatyse of M. Ridleyes disputation which he sent to hym, you shal read in the booke of Martyrs. Fol. 963. I know that there hath gone diuerse copies abroade, but none of them were as I knowe thys is: for I haue translated it out of that copye in Latten which was corrected with hys owne hand, whiche came vnto me not without hys own consente, and therfore dare I be bolde to saye that thys hath not before beene seene on thys sorte. In readyng whereof you shall well see thys I speake to be most true: and also that, whiche causeth me to suppresse commendations of the thyng (the excellencye and worthines therof I meane) because I thinke I cānot speake any thing so worthely as vndoubtedly these hys doings do deserue. Vnto your Maistership I sende them as a token of my dutie towardes you, thereby to declare that as you de­serue muche of me, so I woulde shewe my selfe willynge to recompence the same if I coulde: but in that I can not, and also youre doinge is simplye in respecte of GOD and hys cause, I wyll accordyng to your expectation leaue the recompence vnto hym, in the meane season prayinge hym that of hys goodnes he would, as encrease the knowledge and loue of hys truth in you, so strenghen you after your vocation, both purelye to walke and manfullye to confesse hys Gospel, if he shall thynke it needeful to call you to that honoure, for surelye of all honours it is the greatest to suf­fer any thyng for Christes sake. Most happye maye that man thynke hymselfe that hath any thyng for hys cause to lose. As he shall bee sure to fynde for hys owne parte eter­nall felicitie and honoure endles: so shall hys posteritye e­uen temporallye proue thys to be moste true. For gods sake therefore ryghte worshipful Syr, consider well thys geare, and waye it not as the worlde and your mother witte wyll moue you to do, but as y ^e word of God doth teach you: there shal you see thys I speake of, to bee matter of much myrth, [Page 388] ioye and glory, though to the world it seme cleane contrary. Gods good spirite alwayes guide you to hys glorye, & geue you the spirit of prayer, continually to praye that God ne­uer further tempt you then he will make you able to beare, Amen. In that thys copie is not so fayre written as I wishe and woulde haue had it, I shall desire you to consider where I am, and how I can not haue thinges so done as I woulde, and therefore you haue it as maye bee, when it may not be as I woulde it were and shoulde be. From the Kinges Benche.

To my good brother Maister Coker at Maldon in Essex.

ALthoughe I haue presentlye both litle tyme and lesse oportunitie otherwyse to write as I would, yet as I maye I thoughte better to write some­thynge thē vtterlye to be silente. For if I shoulde not so do hauing so conuenient a messenger, as I mighte towardes you incurre the suspision of ingratitude and forgetfulnesse: so might I not satisfye the desire of thys my poore brother and frende Iohn Searchfield, which cō ­meth vnto you for helpe and comforte in this troublesome time. Thys dare I say that the man feareth God, and for Gods sake and conscience towardes hym, susteyneth both losse and labour. For our common fathers sake therefore in Christ, helpe him to some hole to hyde him selfe in for a litle time, if conueniently you may, and remember y ^t he that re­ceaueth one of Christes litle ones, receaueth Christe, as he him selfe in the last day will acknowledge: Which laste daye let vs often loke on and set before vs as y ^e thing which most maketh to our comfort. Nowe we sorrowe and sighe to see the sea swell and rage on this sort as it doth. And to confesse the truth, we haue double cause: as wel because we haue de­serued this sower sauce by reasō of our vnthankfulnes and many sinnes (which the Lord pardon) as because gods glo­ry is troden vnder foote. But thys comfort we haue, that as God our good father will not the death of a sinner, so wyll [Page 389] he order this geare most to his glory and our ioye and com­forte, if we repent now and hartely lament our euilles, vse earnest, humble, and often, yea continuall prayer, and caste our selues wholy on hym and hys goodnes, still labouring to lothe thys life and longing for the life to come, for the which we shoulde accompte thys as it is, a very vale of mi­serye, much to be mourned in, because the time of our habi­tation herein and exile is prolonged. God graunte vs hys holy spirite to strengthen vs in his truth professed, that we may perseuer to the end in the ioyfull and couragious con­fessing of his Christ, Amen.

I pray you continue as I trust you do, to kepe both soule and body pure in gods seruice. Striue to enter in at y ^t nar­rowe gate, thoughe you leaue your landes and goodes be­hinde you. It is not loste which for Christes sake we leaue, but lent to a great vsurye. Remēber that this time is come but to trye vs. God make vs faythfull to the end, God kepe vs alwayes as his children, Amen. I pray you cōmende me to Maister Osburne, & to al our good brethren in the Lord. The peace of Christ be with vs all, Amen, Amen.

To a frend of hys, instructyng hym howe he shoulde aunsweare hys aduersaryes.

MY good brother, our mercifull God and deare fa­ther through Christ, open your eyes effectually to see, and your harte ardentlye to desire the euerla­sting ioy which he hath prepared for his slaughter sheepe, that is for suche as shrinke not frō his truth for any stormes sake, Amen.

When you shall come before the Magestrates to geue an answere of the hope which is in you, do it w ^t al reuerence & simplicitye. And because you maye be somthyng afrayd by y ^e power of y ^e Magestrates & cruelty which they wil threaten against you, I wold you set before you y ^e good father Moses [Page 390] to followe his example: for he set the inuisible God before his eyes of fayth, and with them loked vpon God & his glo­rious maiestie and power, as with his corporal eyes he saw Pharao and al hys fearefull terrors. So do you my dearely beloued: let your inward eyes geue such light vnto you, that as you know you are before y ^e magistrates, so & much more, you and they also are presente before the face of god, whiche will geue such wisedome to you fearing him and sekyng his prayse, as the enemies shal wonder at, and further he wil so order their hartes and doings, that they shal, will they nyll they, serue gods prouidence towards you (which you cā not auoyde though you would) as shal be most to his glory and your euerlasting cōfort. Therfore my good brother, let your whole studie be only to please God, put hym alwaies before your eyes, for he is on your right hand least you shoulde be moued: he is faythfull and neuer will suffer you to be temp­ted aboue y ^t he wil make you able to beare. Yea euery heare of your head he hath numbred, so that one of them shall not perishe without his good will: which can not bee but good vnto you, in that he is become your father through Christ, & therfore as he hath geuē you to beleue in him (God encrease this be liefe in vs all) so doth he nowe graciously geue vnto you to suffer for his names sake, the which you ought with all thankefulnes to receaue, in that you are made worthy to drinke of the self same cuppe which not only the very sōnes of god haue dronke of before you, but euen the very natural sonne of God him selfe hath brought you good lucke: Oh he of his mercy make vs thankeful to pledge hym agayn Amen.

Because the chiefest matter they will trouble you & go a­bout to deceaue you withal, is y ^e Sacrament, not of Christs body and blod but of the alter (as they cal it) therby destroy­ing the sacrament which Christ instituted: I would you no­ted these. 2. things. First that the sacrament of y ^e alter which the priest offreth in the Masse & eateth priuately with hym selfe, is not the Sacrament of Christes body and blood insti­tuted by hym, as Christes institution plainly written & set­forth in the Scriptures, being compared to their vsing of it, playnly doth declare.

[Page 391]Agayne if they talke wyth you of Christes sacrament in­stituted by hym, whether it be christes body or no, aunswer them, that as to the eyes of your reason, to your taste and corporall senses it is bread and wyne, and therfore the scripture calleth it after the cōsecration so: euē so to the eyes, tast and senses of your fayth, which ascendeth to the ryght hand of God in heauen where Christe sitteth, it is in verye deede Christes body and bloud, which spritually your soule fedeth on to euerlastyng lyfe in fayth and by fayth, euē as your bo­dye presently feedeth on the sacramentall breade and sacra­mentall wyne.

By this meanes, as you shal not allow transubstanti­ation, nor none of their popish opinions: so shal you declare the sacrament to be a matter of faythe and not of reason, as the papistes make it. For they deny gods omnipotencye in that they say Christ is not there if bread be there: but faythe loketh on the omnipotency of god ioyned with his promise, and doubteth not but that Christ is able to geue that he promyseth vs spiritually by faith, the bread still remaynyng in substance, as well as yf the substaunce of bread were taken away: for Christ saith not in any place this is no bread. But of thys geare god shal instruct you, if you hang on hys pro­mise, and praye for the power and wisedome of hys spyryt, which vndoubtedly as you are bounde to loke for, prayeng for it, so he hath bound hymselfe by hys promyse to geue it, the which thyng he graunt vnto vs both, and to al hys people, for his names sake through Christ our lord, Amen.

¶ A letter writen to a deare frende of hys, wherein he entreateth, as briefely, so moste perfectlye, godly, soundly and pithely, of gods holy election, free grace and mercy in Iesus Christ.

FAythe of gods election, I meane to beleue that we be in very dede the chyldren of god through Chryst, and shalbe for euer inheritours of euerlastyng lyfe throughe the onely [Page 392] grace of God our father in the same Christ, is of all thynges which god requireth of vs▪ not only most principall, but al­so y ^e whole summe: Rom 14 Heb. 11. Exod. 20 so that w ^tout this faith, there is nothyng we do that can please god. And therfore as god first requy­reth it in saying, I am the Lord thy God &c. that is, I remit thee thy synnes and geue thee my holy spirite, and for euer wyll I kepe thee: Math. 6. so our Sauiour would haue vs to be per­swaded when we come to praye, and therfore teacheth yea he commaundeth vs to call God our father: whose power were not infinite, as we professe in the fyrst article of our beliefe, where we call him expressely our almighty father, if we shall doubt of his finall fauour. And therfore I cannot but much meruell at some men which seme godlye, and yet are in thys behalfe too malicious both to God and man. For what is more seemely to God then mercy, whiche is moste magnifyed of the electe chyldren of God? And what is more seemelye to man then humilitye, the which is not nor can­not bee in dede but in the electe of god, for they alone attri­bute nothyng at all to themselues continuallye but damp­nation, Ieremy. 9. that in God only and for euer may be their whole glorye? But this notwythstanding, there is that haue gone aboute together, yea to sette abroade enormities out of the doctryne of gods moste holye and comfortable election and predestination: where the same doctrine hath moe commo­dities then all the whole worlde can bee hable to conceyue, muche lesse to expresse. For what destroyeth enormities so much as it doth? It ouerthroweth the moste pestilent papi­sticall poyson of doutyng of gods fauour, which is the very dungeon of dispaire and of the contempte of god. It destroi­the Ethnicke opinion of fortune. It comforteth most com­fortablye in the crosse, and casteth downe all cogitations that would els couer vs wyth sorrowe and dolour, in tel­lyng that all thynges shall turne to the best. Rom. 8 It maketh vs modest and putteth away pride in prosperitie by pulling frō men merityng or deseruing. It enforceth men to loue & carefully to trauail for their brethrē, vtterly impugning the cō ­tempt of any. 1 Cor. 1. 1. Iohn. 1 [...]. Cor. 6.3. It prouoketh to piety, & is the greatest enemy to vngodlines y ^t can be, by teachyng vs of what dignity we be, of what pryce euen our bodies be, tēples of the holy gost, & mēbers of Christ, It engendreth a true desire of our home [Page 393] in heauē, & so to despise this world & the things y ^t this world hath in estimation. It maketh man wholy & continually to geue ouer himself to be careful not for himself, but for others, & for those things that make to gods glory. It helpeth very much to y ^e true vnderstāding of y ^e scriptures, & preserueth frō errours, by knowyng what is to be attributed to the law, to y ^e gospel, to the ministery, to y ^e vocal word, to y ^e old testa­mēt, to the newe testament, to the sacramentes, to faythe, to workes, to prayer, to penaūce, to god, to man &c. For by the spirit of election we see & know Christ, Colloss. 1 in whō dwelleth al y ^e riches & treasures of knowledge. It setteth vppe Christes kingdome, and vtterly ouerthroweth the wisdome, power, choyce, and hahlenes of man, y ^t al glory may be geuen onely vnto god. But what go I about to recken y ^e cōmydities cō ­ming out of y ^e doctrine of gods election, in y ^t they be innu­merable? This is a sūme, Tit. 2. that where a christiā mās life hath respect to god, to man & to himself, to liue godly, iustly, and soberly: al is groūded in predestinatiō in Christ. For who li­ueth godly, but he y ^t beleueth? Act. 13. And who beleueth but such as ar ordeined to eternal life? who liueth iustly, but such as loue their neighbors? And whēce sprīgeth this loue; but of gods electiō before y ^e beginning of y ^e world, y ^t we might be blame­les by loue? Who liueth soberly but such as be holy? and who are those, Ephesi. 1 2 Cor. 1 but only thei that be endued w ^t the spirit of sācrificatiō, which is y ^e seale of oure electiō which by electiō do beleue?

Wherfore (my derely deloued in y ^e lord) I haue takē in hād at this present something to write to you & for your sake in this mater, which herew ^tal I haue sent vnto you, aswel to be a help to you herein, as also to be a pledge of my careful loue & harty desire I haue for your continuāce in y ^e truth, (wher in I trust you stand presētly) whē I am dead & burned, as I loke for none other, so sone as god shal geue leaue to hys enemies for my weale & endles ioy in Christ: to whō as to a most faithful pastour, from the bottom of my hart, I do cō ­mend & bequeth you, beseching him to watch ouer you night & day as ouer one of his poore lābes, to kepe you out of the clawes of the Lion & mouth of the wolues, to his glory and your eternall ioy and comfort in him. Amen. Al things must be estemed af­ter gods wy [...]

THere is neither vertue nor vice to be cōsidered according to any outward action nor according y ^e wil & wisdom of [Page 394] man, but according to the wyll of god. Whatsoeuer is con­formable thereto, the same is vertue, and the action that spryngeth therof is laudable and good, howsoeuer it apeare otherwise to the eies and reason of man: as was the liftyng vp of Abrahams hand to haue slayne his sonne. Gene. 22. Whatsoeuer is not conformable to the wil of god, that same is vice, and the action sprynginge thereof is to bee disalowed and ta­ken for euil, and that so much the more and greater euill, by howe much it is not consonant and agreeyng to gods wil, although it seme fayre otherwise to mans wisdome: as was Peters wyshe of makyng three tabernacles, Math. 17. Mark 9. and the request of some which would haue had fyer to come down from heauen vpon a zeale to god &c.

Gods will must be sought for in his worde.Now, the wyl of god is not so knowen as in his word: therefore according to it must vice and vertue, good and e­uil be iudged, and not accordyng to the iudgemēt, wisdom, reason and collection of any man or of al the whole world, if al the aungels in heauen should take their part.

Gods word is written in the Bible.But thys word of God which is writen in the canoni­call bokes of the Byble, doth plainly sette forthe vnto vs, that god hath of hys owne mercy and good will, and to the prayse of hys grace and glory, In the Bible is predestina­tiō published. in christ elected some and not all, whome he hath predestinate vnto euerlastyng lyfe in the same Christ, and in hys tyme calleth them, iustifyeth them, and glorifieth them, so that they shal neuer perishe and erre to damnation finally.

Therfore to affyrme, teach, and preache thys doctryne, hath in it no hurt, No enormitye is therfore in it. no vyce, no euil, much lesse then hath it a­ny enormities (as some doe affyrme) to the eyes and spirite of them whyche are guided and will be by the word of god.

The proposition that sheweth what is ment by elec­tion and pre­destination, Which he af­ter proueth by the partes out of the text of S. Paule immediatly followyng.That god the eternall father of mercies before the be­gynnyng of the world, hath of hys owne mercye and good wil, and to the prayse of hys grace & glory, elected in Christ some and not al of the posterity of Adam, whom he hath predestinate vnto eternal lyfe, and calleth them in his tyme, iu­stifieth them, and glorifyeth them, so that they shall neuer perysh or erre to dampnation finally: that this proposition is true and accordyng to gods playne and manifest worde, by the helpe of his holy spiryte (which in the name of Iesus [Page 395] Iesus Christ, I hūbly besech him of his mercy, plēteously to geue to me at this present and for euer, to the sanctification of hys holy name: by the helpe (I say) of hys holye spirite, I trust so euidently to declare, that no man of God shall be a­ble by the worde of God, euer to impugne it, muche lesse to confute it.

In the first chapter of the epistle to the Ephesians, Ephesi. 1. the Apostle sayeth thus: Blessed be god the father of our Lord Iesus Christ, which hath blessed vs wyth all maner of blessynges in hea­uenly thinges by Christ, accordyng as he hath elect or chosen vs in hym before the foundation of the world was layed that we should be holy and without blame before hym through loue: and hath predestinate vs (or ordeyned vs) thorough Iesus Christ, to bee heyres vnto hymselfe, accordyng to the good pleasure of hys wyll, to the prayse of the glory of hys grace, wherwyth he hath made vs accepted in the beloued, by whom we haue receyued redēption thorough hys bloud, and the forgeuenes of our sinnes, accordyng to the riches of hys grace, which grace he hath shed on vs aboundauntly in all wisedome and vnderstandyng, and hath opened vnto vs the mysterye of hys wyll accordyng to hys good pleasure, which he purposed in hymselfe, to haue it declared when the tyme was full come, that he myght gather together all thynges by (or in) Christe, as well the thynges that be in heauen, as the thynges that be in earth, euen in (or by) hym: by (or in) whome we are made heyres, beyng thereto predestinate accordyng to the purpose of hym whiche worketh all thynges accordynge to the decree (or counsayle) of hys owne wyll, that we which hoped before (you) in Christe, shoulde bee vnto the prayse of hys glory: in whome ye also hoped, after that ye heard the word of truth, the gospell of your saluation, wherein ye also bele­uyng, were sealed wyth the holy spirite of promyse, whyche is the earnest of our inheritaunce, vntyll the redēption (or full fruition) of the purchased possession, vnto the prayse of hys glory.

These be the wordes of Paule, which I haue faithfullye translated accordyng to the very texte in the Greeke, as by the iudgement of all that be learned I desyre herein to bee tried. Out of the which wordes of Paule we may wel per­ceiue [Page 396] euerye thing affirmed in my propositiō, as I wil geue occasion plainly to them that wil, to see it.

The cause of gods election is his grace & good will.First, that the cause of gods election is of hys good wyll, the Apostle sheweth in saying that it is throughe hys loue, wherby we are holy and wythout blame: also, accordyng to the good pleasure of his will: according to his good plea­sure purposed in hymselfe: accordyng to hys purpose which worketh all thynges after the counsel of his owne wyll.

The tyme of gods election was from the beginning.Secondly, that election was before the beginnyng of the world, the apostle plainely sheweth in sayeng, that we were chosen before the foundation of the world was laid: and af­terwardes, in callyng it the mysterye of hys wyll purposed wyth hymselfe, in tyme to be declared.

Election is in Christ.Thirdly, that election is in Christ, the Apostle doth so flatly and plainly set it forth, that I nede not here to repete it. We (sayeth he) are chosen in him: we are heyres by hym: wt are accepted by him: we are gathered together in him &c.

Electionis not of all men.Fourthly, that election is of some of Adams posteritye and not of al, we may plainly see it, if we cōsider that he ma­keth the true demonstration of it, beleuing, hoping, and ha­uing the earnest of the spirite. In whom yea hoped (saith he) after ye heard the word. &c. In whom ye beleued, wer sealed vp &c. Agayne, in attributyng to the electe, forgeuenes of synnes, holynes, blameles liuyng, being in Christ &c. That we shold be holy saieth he &c. we haue receyued forgeuenes of sinnes &c. Who seeth not that these are not common to al men? 2. Thess. 3 Act. 13. 1 Iohn. 1 Math. 13 Al men haue not faithe, saieth Paule elsewhere. None beleued (saith Luke) but suche as were ordained to eternall life. None beleue but such as be borne of god. None beleue truly but such as haue good hartes, and kepe gods seede to bring forth frute by patience. Fayth is a de­monstratiō of election to such as be of yeres of dis­cretion. Psal. 125. So that it is plain (faith being a demonstration of gods election to them that be of yeres of discretion) that all men are not elect: because all men beleue not. For he that beleueth in the lord, shalbe as mount Sion, that is, he shal neuer be remoued: for if he bee remoued, that is finally perish, surely he neuer truely beleued. But what go I about to lighten a cādell in the cleare sonne light, whē our sauiour plainly saith that all be not chosen, but few? Many be called (saith he) but few be chosen. Mat. 20. And in the 2. chap. to the Ephes. the Apostle plainly saith that the greate riches [Page 397] of gods mercy through hys exceding great loue, hath saued thē before their parentes & many other Gentiles, whiche were excluded from Christ and straūgers from the promise, hopeles, godles &c. Rom. 11. Psal. 144. Wherthrough we may be occasioned to cry: oh the depth of the iudgements of god, which is iuste in all hys doynges, and holy in al hys workes, extendyng his mercy after hys good pleasure & wyll, aboue al his workes.

Fyftly, that god hath predestinate these, Election is to eternal life thus elect vn­to euerlastyng lyfe in Christe, the apostle dothe also in the wordes before writen declare, in saying: and hath predesti­nate vs through Iesus Christe to be heyres vnto hymselfe. Agayne, by hym (sayth he) yeare made heyres and predesti­nate to the prayse of hys glorye. Rom. 8 So sayeth the Apostle else­where: whom he hathe predestinate, them hath he predesti­nate to be lyke fashioned vnto the shape of hys sonne. Luke. 10 And therfore Christ sayeth, reioyce in thys, that your names are writen in heauen.

Syxtlye, The ende of election is to the prayse and glory of god, that the ende of election is to the prayse of gods glory and grace, the Apostle sheweth here, in saying: we are predestinate to be holye & without blame before god &c. In saying we are predestinate to the glory of hys grace. And in saying also, vnto the prayse of hys glory: so that nothing can be more manifest.

Seuenthly, Election is not without vocation and iusti­ficatiō in time that predestination is not without voca­tion in gods tyme, and iustification, the Apostle here dothe teach in bringyng vs to the consideration of hearing y ^e word of truthe, beleuing, receiuing the holye spirite, remission of synnes &c. In whom (saith he ye haue hoped, after that ye heard y ^e word of truth &c. Againe, by whome ye haue redemption, that is, remission of synnes thorough y ^e sheding of hys blood &c. Also, he hath in hys full tyme declared the mystery of hys wyl &c. Vnto the Rom. the apostle sheweth it moste manifestly in saieng: whō he hath predestinate, thē he calleth; whō he calleth thē he iustifieth. Wherby we may se y ^e predestination or electiō is not vniuersal of al, for al be not iustified.

Eightly and laste of all, that election is so certayne that the elect and predestinate to eternall lyfe shall neuer peryshe or erre to dampnation finallye, Election is cer­tain for euer. the Apostle dothe here also very playnly shewe, in saieng: that they are prede­stiinate to the prayse of gods grace. He sayth not to y ^e prayse [Page 398] of hys iustice, to the praise of hys wisdome, to the prayse of hys power (although he myght moste truely saye so) but he sayeth, Rom. 12 to the prayse of hys grace: whiche were not grace yf there were any respect at al of workes on our behalf, for thē were grace not grace. If there should be any condemnation of the electe and predestinate to eternall lyfe, it must needes be because of theyr synnes: but where were y ^e praise of gods grace then, which is the ende of gods election? Shal we not by thys meanes make gods election without an ende, and so wythout a heade, and so no election at all, as some would haue, further then they elect themselues▪ Let such feare they shall not find the benefit of gods election, because they seke it as the Israelites dyd, Rom. 11. Psalm. 69 and not as the elect, which not only finde it, but also obtayne it. The other are blinded, as it is written: God hath geuen them the spyryte of vnquietnes, eyes that they should not see, and eares that they shoulde heare, euē to thys day &c. Secondly, he sheweth the certain­tye of saluation to them that be elected, in saying that they be accepted in the beloued. Once accepted and beloued in Christ, Iohn. 13 Rom. 11 Iohn. 13 and euer beloued: for whome he loueth, he loueth to the ende: and gods giftes are suche that he cannot repente hym of them. And therfore sayth Christ, I know whome I haue chosen, attributyng to election the cause of final perse­uerance. By which thyng Iudas was sene not to be elected to eternall lyfe, althoughe he was elected to the office of an Apostle, as Saule was elected to the office of a king. Which kind of election is to be discerned in readyng the scriptures, from thys kynd of election the which I speake of now, that is, from election to eternal lyfe in Christ. Thirdly he shew­eth the certaintye of saluation of the electe, by callyng them heyres. For yf we be heyres of god, thē are we fellow heires wyth Christ, Rom. 8 to be afflicted and glorifyed wyth Christe: and therfore saith he, accordyng to the decree of hys owne will. Loe he calleth it a decree or counsel which shal stand, as E­say saith: Esay. 46 the counsel of the Lorde shal stande. Fourthlye, he sheweth this certaintie, by saying that they are elect and predestinate to the prayse of gods glory, which we should more care for, then for the saluation of all the worlde. Thys glory of the lord is set forth as well in them that perishe and are [Page 399] reprobates, as in the elect, & therefore. Iohn. 12 S. Iohn bringing in the place of Esay speaking of y ^e reprobate, sayth y ^t Esay spake that whē he sawe the glory of the lord. This glory of y ^e Lord to bee set forth by vs, is a great mercy and benefite of God. I am assured that if the very deuilles and reprobates dyd not repine hereat, but were thankful y ^t they might be mini­sters in any poynte to set forth Gods glorye: I am assured (I say) that they should finde no hell nor tormentes. Their hel and tormentes cōmeth of the loue they haue to them sel­ues, and of the malice, enuie and hatred they haue agaynste God & hys glory. Let them tremble and feare y ^t may not a­way with the glory of the Lord in election and reprobation. Let not their eyes be euil because god is good & doth good to whom it pleaseth him: wrong he doth to no man, Rom. 9 nor can do, for then he were not righteous, & so no God. He can not condemne the iust, for thē were he vntrue, because his word is contrary. He can not condemne the penitent and beleuer, for that were againste his promise. Let vs therfore laboure, studie, crye and praye for repentaunce and fayth, Math. 25. & then can not we bee damned, because we are the blessed of the father before all worldes, and therefore we beleue, therfore we re­pent. 1 Cor. 2 And for asmuch as it pertayneth to vs which be with­in, to see and to speake of those things which are geuen vn­to vs of God in Christe: let vs laboure hereaboutes, 1. Cor. 5. Ephesi. 1. and leaue them that be withoute to the Lorde, which will iudge them in hys tyme. The Apostle prayeth for the Ephesians, for none other wisedome and reuelation from God, Coloss. 2 then wherby they might know god, and haue their mindes illu­mined, to see what they should hope for by their vocation, and how rych the glorye of his enheritaunce is vppon hys Sainctes. Further then thys, I thynke is vnsemely for vs to search, vntill we haue sought out, how rych Gods good­nesse is and wil be to vs hys children. The which we can ne­uer do, but the more we goe theraboutes, and the more we taste hys goodnes, the more we shall loue hym and loth all thynges y ^t displease him. Thys (I say) let vs doe, and not be too busy bodyes in searching the maiestie & glorye of god, or in nourishyng in any wise y ^e doubting of our saluatiō, wher­to we are ready enough, and the deuil goeth about nothing els so much as that: for by it we are dul to do good to other, [Page 400] we are so carefull for our selues. By it we are more dulle to do good to our selues, because we stand in doubt whether it profiteth vs or no. By it we dishonoure god, either in ma­king him as though he were not true, or els as though our saluation came not only & altogether from hym, but hanged partly on our selues. By it y ^e deuil wil bring mē at length to dispaire and hatred of god. Doubt once of thy saluation and continue therin, & surely he then wil aske no more. It was the first thyng wherwith he tempted Christe: Math. 4. if thou bee the sonne of god &c. It is the first & principallest darte he casteth at gods electe. But as he preuailed not agaynst Christe, no more shal he do against any of his members, Ephesi. 6 Luke. 18. Psal. 34. Psal. 92, for they haue y ^e shield of faith which quencheth his fiery dartes. They praise god nyght & day, how then should they perish? The Angels of y ^e Lord pitch their tentes round about thē, how thē should Sathan preuaile? They are borne in the hands of y ^e Angels least they should hurt their feete at any stone. God hath ge­uen cōmaundement to hys Angels ouer them. Heb. 1. Luk. 10 phil. 4. Rom. 8 The Angels are ministers vnto them. Their names are writtē in y ^e boke of lyfe, & therfore Christ bad them reioyce: as Paul doth the Philippians, for nothing shall seperate them from the loue wherwith god loueth them in Christ Iesu, who sayeth that it is impossible for them to erre finally to damnation: Mat. 24 Psalm. 18. Iohn. 6.10 Heb. 3. Iohn. 5.6. Iohn. 17 Heb. 5. Rom. 8 Ioh. 10. 1. Cor. 6 1. Cor. 1. 1. Ioh 4 Psalm. 67. Ose. 6. for he is their lyght to illumine their darkenes. They are geuē to hym to kepe, & he is faythful ouer al gods children. He saith he wil kepe them so that they shal neuer peryshe. After they beleue, they are entred already into euerlasting life. Christe hath set thē there already: he hath cōmitted them into his fa­thers hands by prayer, which we know is sure, & therefore death, hel, deuils, nor all power, sinnes nor mischiefe, shall neuer pull vs out of oure heades hands, whose mēbers we are, & therfore receauing of hys spirite as we do, we cannot but bring forth the fruites therof, though now & then y ^e flesh fayle vs. But the Lord, euen our Lord be praysed, whiche is more strong in vs then he which is in y ^e world. He alwaies putteth vnder his hand y ^t we lye not styll nor shal do as the reprobate, whose pietie is as the mornyng dewe, sone come & sone gone, and therfore they can not continue to the ende. Cānot? No they wil not if they could, because they hate god & hys glory, and therfore al thē that seeke it or set it forth: [Page 401] wheras the elect loue all men and seke to do al men good in God, suspending their iudgements of others, Rom. 14 that they may stand or fall to the Lord and not to them.

Hetherto out of this one place of Paule to the Ephesiās, if the matter of election & predestination be so fully set forth to gods glory and to the cōfort of hys church: how may we suppose is this matter set forth in the whole body & bookes of the canonicall scripture? Whereto I had rather send you with this cādell lighte which I haue now geuē you, then in a matter so manifest to make more a do then nedeth.

To a woman that desyred to know hys mynde whe­ther she, refrayning from the Masse, myght be present at the popyshe Mattyns or no.

I Besech almightye God our heauenly father to bee merciful vnto vs, & to encrease in you, my good si­ster, the knowledge & loue of his truth, and at thys present geue me grace so to write to you somthyng of y ^e same, as may make to hys glory, and our own comforte and confyrmation in hym through Christ our Lord, Amen.

Whether you may come with safe cōscience to the church now, that is, to the seruice vsed comonly, in part, as at Mat­tins or at Euēsong or noe, is your desire to haue me to write somthing for your further stay. My derely beloued, although your benefites towards me might perchaunce make you to thinke, that in respect therof I would beare w ^t that which els were not to be borne withal, yet by gods grace I am purpo­sed simply & without al such respect in this matter, to speak to you the truth accordinge to my conscience, as I maye be able to stand vnto, when I shall come before the Lorde. Fyrste therefore goe aboute to learne perfectly the fyrst les­son to bee learned of all that professe Christe, that is to de­nye your selfe, and in nothing to seke your selfe. Second­ly learne after thys, to begynne at the next lesson to it, which is to seeke God in all thynges you doe and leaue vndone. Thirdly, know y ^t then you seke God, whē in hys seruice you followe his worde and not mans fantasies, custome, multi­tude [Page 402] &c. and when with your brother, you follow the rule of charitie, that is, to do as you would be done by. In these is a sūme of al the counsell I can geue you: if that hereto I ad­monyshe you of y ^e seruice now vsed, which is not accordyng to gods word, but rather against gods word directly and in maner wholy. So y ^t you going to y ^e seruice is a declaration that you haue not learned y ^e fyrst lesson, nor neuer can learne it so long as you go thether: therfore y ^e second lessō you shal vtterly lose, if you cease not y ^e seeking your self, that is, if for cōpanye, custome, father or frend, life or goods, you seme to allow y ^t which god disalloweth. And this that you y ^e better maye perceaue, I purpose by gods grace, brieflye to shewe. First y ^e Mattens & Euensong is in a toūg forbiddē publike­ly to be vsed in the cōgregatiō that perceaueth not y ^e toung. Read how Paul affirmeth it, 1. Cor. 14. to pray in an vnknowē toung to be against gods cōmaūdement. This one (I trow) were enough, if nothīg els were. For how cā gods glory be sought where his word & cōmaūdemente is wilfullye brokē? How cā charitie to mā stande, when charitie to god, which is obe­dience to his word, is ouerthrowē? Againe, both in Mattins & in Euensong is idolatrye maintained for gods seruice: for there is inuocation and prayer made to Sainctes departed this life, which robbeth god of that glory which he wil geue to none other.

Esay. 5.Moreouer, thys seruice & the setters forth of it, condemp­neth y ^e Englysh seruice as heresie, therby falling into Gods curse, which is threatned to al such as cal good euil, and euil good, wherof they shal be pertakers y ^t do cōmunicate w ^t thē. Besides this, this latten seruice is a plaine marke of Anti­christs catholike Sinagoge, so that y ^e Cōmunicātes & appro­uers of it, thereby declare thē selues to be mēbers of y ^e same Sinagoge, & so cut of frō christ & his church: whose exteriour marke is y ^e true administratiō of gods worde & sacraments. Furthermore, y ^e exāple of your going thither to allow y ^e reli­giō of Antichrist (as doubtles you do in dede, howsoeuer in hart you thinke) occasioneth y ^e obstinate to be vtterly intrac­table, the weake papistes to be more obstinate, the stronge Gospellers to be sore weakened, and the weake gospellers to be vtterly ouerthrowen: whiche thinges howe greate of­fences they bee, no penne is able to vtter by letters. All these euilles you shall hee giltye of, that companye wyth [Page 403] these in religion exteriourly, from whom you are admony­shed to fly. If Christ be Christ followe hym: gather w ^t hym, least you scatter abroade. Serue God not only in spirite but also in body. Make not your body now a mēber of Christ, a mēber of Antichrist. Come out from amongest thē sayth the Lord, & touch no vncleane thing. Confesse Christe and hys truth, not onely in hart but also in toung, yea in very deede which fewe gospellers do. In dede they denye him, & there­fore had nede to tremble, least y ^t Christ wil denie thē in y ^e last day: the which day if it were set before our eyes often, then would y ^e pleasures & treasures of this world be but trifilles. Therfore good sister, often haue it before your eyes, daily set your selfe & your doings as before the iudgemente seate of Christ now, that hereafter you be not called into iudgemēt. Thinke y ^t it wil litle profite you to winne the whole world, & to lose your owne soule. Marke Christes lessons well: he that wil saue his life shal lose it. The father frō heauen com­maundeth you to heare Christ, & he sayth folow me: this can you not do & followe Idolatrye or Idolaters. Flye from such sayth the Scripture. Thys god graunt to you, to me, & to al gods children, Amen. Thus in hast I haue accōplished your request, god graunt that as you haue done me muche good bodely, so thys maye be a litle meane to doe you some good spiritually, Amen. If tyme would serue, I would haue written more at large, The .2. of Marche. Anno. 1556.

To the worshipful, and in God my most deare frend, the Ladye Vane.

THe good spirite of God our father be more & more plē ­tifully perceaued of your good Ladiship, through y ^e me­diation & merites of our dere Sauiour Iesus Christ, Amē.

Although your benefites towardes me haue deserued at my hands the seruice I can do for you, yet (right worship­ful and dearly beloued in the Lord) the true feare of god and the loue of his truth, which I perceaue to be in you, especial­ly and aboue al other things doth binde me hereunto. This bearer hath told me y ^t your desire is, to haue somthing sent to you cōcerning the vsurped authoritie of the supremacy of the Bishop of Rome, which is vndoubtedly y ^e greate Anti­christ [Page 404] of whom the Apostles do so much admonyshe vs, that you may haue aswell somethyng the more to stay you on, as also wherwith to answere the aduersaries, because you may perchaunce therin be somthing aposed. To satisfye this your desire I wyll brieflye go about, and so, that I will by gods grace, fully set forth the same to enarme you to withstand the assaultes of the papistes herein, if you marke well and read ouer agayne that which I now wryte.

The papists do place in preeminence ouer the whole church the Pope, therby vnplacing Christ which is the heade of the church that geueth life to the whole bodye, & by his spirite doth make liuely euery member of the same. This they doe without al scriptures. For where they bring in this spoken to Peter, feede my sheepe, I wold gladly know whether this was not commaunded vnto others also. As for that (which perchaūce they wil vrge) that he spake to Peter by name, if they had any learnyng, they would easelye perceaue howe that it was not for any such cause as they pretend, but rather by a threfolde cōmaundement to restore to him the honour of an Apostle, which he had lost by his threfold denyal. And how dare they interpretate thys worde, my shepe, my Lābe [...], to be the vniuersal Church of Christ? I trowe a man might easely by the like reason proue that Peter hymself had resig­ned that which Christ had geuen to hym, in exhortyng hys fellowe pastoures to feede the flocke of Christ. Is not thys pretye stuffe? Because Christ sayth to Peter, feede my sheepe, therfore he ought to rule the vniuersal and whole church of Christ. If Peter do truly write vnto others y ^t they shold do the lyke, that is fede Christes flocke, eyther he translateth hys right & authority cōmitted to him vpon them, or els he doth participate & cōmunicate it with them. So that folysh­ly they goe aboute to establishe that which hath no ground. Peter in dede was a shepeheard of the shepe, but suche a one as bestowed hys labour on them so farre as he could stretch out hym selfe by hys ministerye. But the papistes prate that he had ful power ouer all Churches: Wherin they maye see Paul to improue them, for els he had done vniustly in deny­ing them the superiour place. Howbeit, who euer yet redde that Peter dyd take any thyng vppon him ouer Churches [Page 405] committed vnto other men? Was not he sent of the churche, & sent as one not hauing rule ouer the reaile I graūt that he was an excellent instrument of God, and for the excellencye of hys gyftes, when soeuer they meete together, place ther­fore was commonlye geuen vnto hym. But what is thys to the purpose, to make hym ruler & head ouer all the whole Churche because he was so ouer a small congregation?

But be it so that Peter had as much geuen to him as they do affyrme: who yet will graunt that Peter had a pa­trimony geuen for his heires▪ He hath left (say the papistes) to hys successours, the self same right which he receaued. Oh Lord God, then must hys successour be a Sathan: Math. 4. for he re­ceaued that title of Christ hym selfe. I woulde gladly haue the papistes to shew me one place of successiō mencioned in the Scriptures. I am sure that when Paule purposely paynteth oute the whole administration of the Churche, he neyther maketh one head, nor anye enheritable Pri­macye, and yet he is altogether in commendation of v­nitye. After he hath made mencion of one God the father, of one Christe, of one spirite, of one body of the Churche, of one faythe, and of one baptisme, then he describeth the meane and manner howe vnitye is to be kept: namelye be­cause vnto euerye pastour is grace geuen after the mea­sure wherewyth Christe hath endowed them. Where I praye you is now any title of Plenitudinis potestatis, of ful­nes, of power? When he calleth home euery one vnto a cer­tayne measure, whye dyd he not forthwith say, one Pope? Which thyng he coulde not haue forgotten, if the thinge had beene as the papistes make it.

But let vs graunt that perpetuitie of the Primacye in the Church, was establyshed in Peter: I woulde gladlye learne why the Seate of the Primacye shoulde bee rather at Rome, then elswhere. Marye saye they, because Pe­ters chaire was at Rome. Thys is euen lyke to thys, that because Moses the greatest Prophette, And Aaron the fyrste Prieste exercised theyr offyces vnto theyr deathe in the deserte, therefore the principallest place of the Iewyshe Churche shoulde bee in the wyldernesse. [Page 406] But graunt them theyr reason, that it is good. What should Antioche clayme? For Peters chaire was there also: wherin Paule gaue him a checke, which was vnsemely and vnma­nerlye done of Paule, that would not geue place to hys pre­sident & better. No saie the papistes, Rome muste haue this authoritie because Peter died there. But what and if a man should by probable coniectures shewe, that it is but a fable, which is fayned of Peters Bishoprike at Rome? Read how Paule doth salute very many priuate persons when he wri­teth to the Romaines. Three yeres after hys Epistle made, he was brought to Rome prisoner. Luke telleth, that he was receaued of the brethren, and yet in al these, no men­tion at all of Peter, whiche then by their Storyes was at Rome. Belike he was proude, as the Pope and Prelates be, or elles he woulde haue visited Paule. Paule beinge in pryson in Rome, dyd wryte diuerse Epistles, in whiche he expresseth the names of manye whiche were in compa­rison of Peter but rascall personages, but of Peter he spea­keth neuer a woorde. Surelye if Peter had beene there, thys silence of hym had beene suspicious. In the second E­pistle to Timothye, 2. Timo. 4. Paule complayneth that no man was with hym in his defence, but all had left hym. If Peter had beene then at Rome, as they write, then eyther Paule had belyed hym, or Peter had played hys Peters parte. Luke. 23. In an other place, howe doth he blame all that were with hym, Phi. 2. only Timothy excepted? Therfore we may well doubte whether Peter was at Rome Byshoppe as they prate: for all thys tyme and longe before, they saye that Pe­ter was Byshoppe there. But I will not styrre vppe coles in thys matter. If Rome bee the chiefe Seate because Peter dyed there, whye shoulde not Antioche bee the se­cond? Why shoulde not Iames and Iohn whiche were ta­ken with Peter to bee as pillers, Whye (I saye) shoulde not theyr Seates haue honour next to Peters Seate? Is not thys geare prepostorous, that Alexandria where Marke which was but one of the Disciples, was Byshop, should be preferred before Ephesus where Iohn the Euā ­gelist taught and was bishop, and before Ierusalem where not only Iames taught and dyed bishop, but also Christ Iesus [Page 407] our lord and high priest for euer? By whom beyng Mai­ster (I hope) honour shold be geuen to his chaire, more then to the chayre of hys chaplaines. I neede to speake nothing how that Paule telleth Peters Apostleship to concerne ra­ther circumcision or the Iewes, and therfore properly per­teyneth not to vs. Neyther do I nede to bryng in Gregori­us the sixt bishop of Rome, which was about the yere of our Lord .600. Who plainly in his workes doth write, that this title of Primacy, & to be head ouer al churches vnder Christ, is a title mete and agreeing only to Antichrist, and therfore he calleth it a prophane, a myschieuous, and an horrible ty­tle. Who should we beleue now, yf we wyll neyther beleue Apostle nor Pope?

If I should go about to tell how this name was first gotten by Phocas, I should be to long. I purpose god wil­lyng to set it forth at large in a worke whiche I haue begun of Antichrist, yf god for hys mercies sake geue me lyfe to fi­nishe it. For thys present therfore I shall desyre your Ladi­ship to take thys in good part. If they will nedes haue the Bishop of Rome to bee acknowledged for the heade of the church, then wyll I vrge them that they shall geue vs a bi­shop. But they obtrude vnto vs a butcher rather, or a bite­shepe, then a bishop. They bragge of Peters succession, of Christes Vycar, this is alwayes in theyr mouth. But alas, how can we call hym Christes Vicar that resisteth Christe, oppugneth hys veritye, persecuteth hys people, and lyke a Prelate preferreth hymselfe aboue God and man? Howe, or wherin dothe the Pope and Christ agree? Howe supplyeth he Peters ministery that boasteth of hys succession? Ther­fore to beginne withal, which I wyl vse presently for a conclusion, yf the papistes wyll haue the bishop of Rome Su­preme head of the church of Christ in earthe, they must afore they attaine this, geue vs a bishop in dede and not in name. For whosoeuer he be that wyl make this the bonde of vni­tye, what soeuer the bishop of Rome be, surelye thys muste nedes follow, that they do nothyng els but teache a moste wycked defection and departyng from Christ. But of thys, if God lende me lyfe, I purpose to speake more at large hereafter. Nowe wyll I betake your Ladyship, vnto the [Page 408] tuition of god our father and Christ our only head pastour & keper, to whome see that you cleane by true fayth whiche dependeth only vpon the worde of god, which if you do fol­low as a lanterne to your feete and a light to your steppes, you shall then auoyde darkenes, and the daungerous depts wherinto the Papists are fallē by the iust iudgemēt of god, and seke to bryng vs into the same dungeon wyth thē, that the blynde followyng the blynd, they both may fal into the dysche: out of the which god deliuer them accordyng to hys good wyl, & preserue vs for hys names sake, that we beyng in his lyght may continue therin and walke in it whilest it is daye: so shall the nyght neuer oppresse vs, we going trō lyght to lyght, from vertue to vertue, from fayth to faythe, from glory to glory by the gouernaunce of gods good spi­rite, whiche God our father geue vnto vs all for euer and euer. Amen. From the kynges Benche.

To myne owne good brother Mayster Iohn Phyl­pot, prysoner in the Kynges Benche.

MY dere brother, God our father be praysed for the good he dothe worke in you and by you. Euen nowe I haue receyued your lo­uyng letters, wherein I see cause to blesse God for the wisdome, loue, and efficacy he hathe and doth worke in you and by you. Go on for gods sake to seke vnitie in christ. If any wyl go to worke dissemblingly, refuse it not: either shal it encrease hys dampnation, or occasion hym the soner to conuersion. Iudas dissembling turned to the hurt of him selfe onely. If once we come into an vnitye and loue, then shall we not respecte one an other, neyther take thynges in to the wourse part. Nothyng hyndreth them more, then for [Page 409] that nowe they heare all that euer we speake Cum preiudicio, He meaneth here certayne freewyl men. Where if an vnitye bee had, this preiudicium wyll bee taken away, and so then shal they see the truth the soner. Therfore myne owne dearest brother, go on & bring it to a good ende. God our father be wyth thee for euer, Amen.

Praye my good brother, and desyre myne owne fel­lowe and beloued brother. I. Careles to doe the lyke. I shall praye for you, bothe in my prayers wyth others, and wyth my selfe alonely, as for my moste deare brother vpon earth. I wyll not forget by gods grace, to wryte in the be­half of our brethern in necessitie. Iesus Christ our swete Sauiour be wyth vs all Emanuell for euer. Amen.

To my frendes and brethren in the Lorde R. Cole, and N. Sheterden.

I Wish to you my good bretherne, y ^e same grace of God in Christ, which I wysh and pray the father of mercies to geue to me for hys holye names sake, Amen.

Your letter though I haue not redde my self, because I would not alienate my mynd from conceiued things to wryte to others, yet I haue heard the summe of it, that it is of gods election: where in I wyll briefly write to you my faith, & how I thinke it good & mete for a christiā man to wade in it. I beleue that man made af­ter the image of god, did fal frō that blessed state to the con­dēnation of himself and al his posterity. I beleue that Christ for man being thus fallē, did appose himself to the iustice of god a mediator, paying the raunsome and price of redēption for Adā and his whole posteritie that refuse it not finally. I beleue that al that beleue in Christ (I speake of such as be of yeres of discressiō (are pertakers of christ & al his merites. I beleue that faith, & to beleue in Christ (I speake not now of faith y ^t mē haue by reason of miracles Io. 2.12. Act. 8. or by reason of earthly cōmodity Mat. 13. custome & autority of me which is [Page 410] commonly sene, the hartes of them that so beleue beyng not right and simple before god: Exod. 14 but I speake of that faith which in dede is the true faythe, the iustifyeng and regeneratyng fayth) I beleue I say that this fayth and beliefe in Christe, is the worke and gyfte of God, geuen to none other then to those whyche bee the chyldren of God, that is, to those whome GOD the father before the begynnynge of the worlde hath predestinate in Christ vnto eternall lyfe. Thus do I wade in predestination, For the certeyntie of this fayth search your hartes. If you haue it, prayse the Lord, for you are happy, and therfore cannot fy­nally peryshe: for then happy­nes were not happynes, yf it could be lost. when you fal, the Lord wil put vnder hys hande that you shall not lye still. But if ye feele not thys fayth, then know that predestination is to hygh a matter for you to be disputers of, vntyl ye haue ben better scholers in the schole­house of repentaunce and iustification, which is the Grammer schole wherin we must be conuersant and learned, before we go to the vniuersity of gods most holy predestination and prouidence. in such sort as god hath pacifyed and opened it. Though in god it be the first, yet to vs it is last opened. And ther­fore I beginne wyth creation, from thence I come to redemption, so to iustification, and so to election. On this sort I am sure that warelye & wysely a man may walk in it easely by the light of gods spirite, in and by hys worde, seyng thys faith not to be geuen to al men, 2. Thess. 3. but to such as are borne of god, predestinate before the worlde was made, after the purpose and good wyll of God: whiche will we may not call into disputation, but in tremblyng and feare submit our selues to it as to that which can will none otherwise then that which is holy right & good, how farre so euer otherwyse it seme to y ^e iudge­ment of reason, whych must nedes bee beaten downe to bee more careful for gods glory then for mans saluation, which dependeth onelye thereon, as all gods chyldren full well see, for they seeke not the glorye whyche commeth of men: but the glory whyche commeth of GOD. Ieremye. 9. Ioan. 5. They knowe God to bee a God whiche dothe on earthe not onely mercy but also iudgement, which is iustyce & most iustice, although our folishe reason cannot see it. And in this knowlege they glory and reioyce, thoughe others through vayne curiosity, grudch and murmure there agaynst. Thus briefly I haue sent you my mynd and meanyng concernyng thys matter. Hereafter you shal haue (I thynke) your letter particulerlye aunswered by M. Philpotte: as also if I haue tyme and you so require it, I will do,

To my good brother R. Cole.

MYne owne good brother, our good & most merciful father more and more embrace vs in the armes of hys mercy as hys louyng & own natural children, and geue vs one to embrace an other in the armes of loue as true bretherne, that wyth one hart and mynde we may prayse hys holye name in Christe our Sauiour, and throughe the grace of hys spirite may mightely euery one fyght againste sinne and all that is against the kyngdome of Christ: wherunto (my beloued) we are called effectually to our euerlasting felicity (I dout not) praysed be the name of our good god therefore for euer and euer, Amen.

Myne owne hart in the lord, desire our bretherne that euery one would bend himself to bowe: let vs neuer breake. Loue suffreth long and seeketh not her selfe. We haue al one father, we are all brethern, God kepe vs from dissention. If we cānot agree in al pointes, eyther the poyntes perchaūce bee not so necessarye, or elles by loue we shall hereafter hee brought to see that which yet is hidde. If loue may appeare in al our doynges, and that we seeke one an other wyth a symple and a syngle eye in gods syght, doubtlesse all preiu­dice wherby we are letted to see manifest thynges, wyll bee had away, and we will take thyngs spoken and done in the best part: and so doutles the name of our father shalbe sanc­tified in vs and by vs, as by instruments of grace, and gods kingdome shal encrease apace in vs and by vs also, whiche thing he graunt for his mercies sake, Amen.

Commend me hartely I pray you to bothe those good women. Good I cal them, because I am persuaded that god wil deliuer them, especiall my good Mary. I will not cease but euen as for my self to pray to god for them, and for you, my right deare brother in the Lorde. If you were acquain­ted with M. Robert Harrington, you should fynd a playne Nathanael, you should see the worst at the fyrst: I dare saye for hym hys onely desyre is to please God, and he is afrayde to offende hym. Praye for hym, and for my good Syster [Page 412] I. H. as I knowe she doth for you. The peace of God be with you myne owne in the Lorde.

¶To my good Syster Mystres Eliza­beth Browne.

GOod Sister, god our father make perfecte the good he hath begunne in you vnto the ende.

I am afrayd to wryte vnto you because you so ouercharge your self at al times, euē whēsoeuer I do but send to you cōmendatiōs. I wold be more bold on you then on many others, and therfore you myght suspend so great tokens till I shoulde wryte vnto you of my nede, which thyng doutles I would do, if it vrged me. Deare Syster, I see your vnfayned loue to me wardes in god, and haue done of long time, the which I do recompence wyth the like and wil doe by gods grace so long as I liue, and therfore I hope not to forget you, but in my poore praiers to haue you in remēbraunce, as I hope you haue me. Otherwise I can do you no seruice, excepte it be now and then by my writing to let you from better ex­ercise, where yet the ende of my writing is to excite & styrre vp your harte more earnestlye to go on forwardes in your well begunne enterpryse. 2. Timo. 2. For you know none shalbe crow­ned but such as striue lawfully, and none receiueth the gleue but those that runne to the appointed marke. None shal be saued but suche as persiste and continue to the verye ende. Therfore (dere Syster) remember that we haue nede of pa­tience, Hebr. 20 that when we haue done the good wyll of God we may receiue the promise. Patience and perseueraunce be the proper notes wherby gods children are known from coun­terfaites. They that perseuer not, were alwayes but hypo­crites. Manye make godly beginnings, yea their progresse semeth meruelous, but yet after the ende they fayle. These were neuer of vs, sayth S. Iohn: for yf they had bene of vs, they woulde haue continued vnto the verye ende. Goe to therefore myne owne beloued in the Lorde: as you haue [Page 413] well begunne and well gone forwarde, so well persyst and happely ende, and then all is yours. Though this be sharpe and sower, yet it is not tedious or long. Doe all that euer you doe, symplye for GOD and as to God, so shall neuer vnkyndnes nor anye other thynge make you to leaue of from well doyng, so longe as you may do well. Accustome yourselfe nowe to set GOD continuallye, that he may be all in all vnto you. In good thynges beholde hys mercye and applye it vnto your selfe. In euyl thinges and plagues beholde hys iudgementes, wherthorough learne to feare hym. Beware of synne as the Serpente of the soule, which spoyleth vs of all oure or nature and seemelye apparell in Gods syghte. Let Chryst crucifyed be your booke to studye on, and that bothe nyghte and daye. Marke youre vocati­on, and be diligente in the workes thereof: vse hartye and earneste prayer and that in spyryte. In all thynges geue thankes to GOD our father throughe Chryste. Laboure to haue here lyfe euerlastynge begonne in you: for elles it wyll not be elsewhere enioyed. Set Gods iudgement often before your eies that now examinyng your selfe, you maye make diligent sute and obtayne neuer to come into iudge­mente. Vncouer your euyls to God, that he maye couer them. Beware of thys Antichristian trashe: defyle not your selfe in soule or bodye therewyth, but accomplyshe holy­nes in the feare rf GOD, and beare no yoke wyth vnbele­uers. Looke for the commyng of the Lorde, whyche is at hande: by earnest prayer and godly lyfe, hasten it. GOD oure father accomplyshe hys good worke in you. Amen.

Commende me to my good Mother Mystres Wylkynson, and to my verye deare Syster Mystres Warcuppe. I shal dayly commende you all to GGD, and I praye you do the lyke for me.

To Mystres Browne.

GOod Syster I beseche god to make perfecte the good he hath begonne in you vnto, the very ende, Amen.

[Page 414]Thys lyfe more and more waxeth vnto vs as it shoulde be, that is a miserable life, a wepyng lyfe, a wofull lyfe, and therfore let vs long for our happy life, our laughing life, our ioyfull lyfe, which we shall enioy & then haue in very dede, whē we depart by death out of this daūgerous state, wher­in we nowe are by reason of this synful flesh which we cary about vs. Therfore let vs prepare our selues accordyngly, and in misery and sorrow, be glad through hope. Now we are dispersed, but we shal be gathered together again there, where we shall neuer part, but alwayes be together in ioye eternall. In hope hereof let vs beare wyth better wyl, our bytter burthens which we feele and shall feele in thys mise­rable world. We haue cause to thanke god that maketh this worlde vnto vs a wyldernes. If so be therein we bee pati­ent, kisse gods todde, and humble oure selues before God: assuredly we shall come into the most pleasaunt land of rest. Wherfore (good Sister) as I said I say again, be mery with sorrow, reioyce in hope, be pacient in trouble, pray in afflic­tion, & amongest other, I pray you hartely pray for me, that god woulde forgeue me my vnthankefulnes, not onelye a­gainst you which is great in dede, but also agaynste all hys people, but specially agaynst hys maiesty. As I can, I shall commende you vnto the tuition of our shepeharde Christe, who alwayes kepe vs as hys Lambes, for hys holy names sake, Amen.

¶To a faythfull frende of hys, whome for hys godly symplicity and synglenes of hart in the wayes of the Lorde, he called Nathanaell, as he doth also here in thys letter.

THe merciful God, and father of our Sauiour Iesus Christ, which loueth vs as a most dere father, and hath put vpon hym towardes vs the affectiō of a most tender mother towards her chyldren, so that he can no lesse thynke v­pon [Page 415] vs (althoughe of oure selues we bee moste vnworthye and deserue nothyng lesse) then she can thynke on her one­lye begotten childe in hys distresse, yea if she should forget her childe as some vnnaturall mother will doe, yet wyll he neuer forgette vs, althoughe for a tyme he seme to slepe, that we myghte bee occasioned to call loude and awake hym: thys good GOD keepe you my deare brother Na­thanaell, and your good yokefellowe, my hartelye beloued Sister in the Lorde, in all thyngs nowe and for euer, to hys glorye and your eternall comforte, and also of hys good­nesse he graunte you both the feeling of that hope, whiche vndoubtedlye he hath layde vppe in stoore for you both, farre passing the store and prouision, not onely whiche you had made, but all the worlde is hable to make, as I truste alreadye he hath wroughte it in you, but I beseche hym to encrease it more and more, and kindle in you a hartye long­ing for the enioying of the same: the whiche once felte and had indeede, then the meanes by the whiche we come there­to, can not be so greatly dredde, as most mē do dread thē, be­cause either they want this feling (I meane it of altogether) or elles because the sense of thys presente tyme and thynges therein, are as a myste to the hyding of those thynges from oure syghte, least we shoulde runne and embrace them by hartye prayer: the spirite whereof God graunte vs, and in deede we shoulde attayne enough in this behalfe, if we con­tinued therein.

For auriculer confession, wherein you desyre my aduice for your good yokefellowe and familye (my moste dere bro­ther) I am as readye to geue it, as you to desire it, yea more gladde, forasmuch as halfe a suspitiō was in me (at the least touching my dere sister your wife) of a lothing of my aduice, that too muche had beene geuen, where in deede I shoulde lamente my to little feeding you spirituallye, as both you oute of pryson and in pryson haue fedde me corporallye. But as I alwayes thoughte of her, so I yet thynke, that she is the childe of GOD, whom God dearely loueth, and wyll in hys good tyme, to her eternall comforte, geue her her hartes desire in sure feelyng and sensible beleuyng of thys, which I would she had often in her mynde: namely [Page 416] that he is her God and father throughe Christe Iesus oure deare Lorde and Sauiour. A greater seruice to God, shee can not geue then to beleue thys. If Sathan saye she bele­ueth not, to aunswere, not him but the Lord, and to saye, yea Lorde helpe my vnbeliefe and encrease my poore faythe, whiche Sathan sayeth is no fayth: make hym a lyer Lorde as alwayes he hath beene, is, and shall bee. Vndoubtedlye sooner or later, God will graciouslye here her groues, and keepe all her teares in hys bottell yea wryte them in hys counting booke: for he is a ryghteous God and hath no pleasure in the death of hys creature: he loueth mercye, he will retourne and shewe her his mercye: he will caste all her sinnes and iniquities into the bottome of the sea: and the longer that he taryeth (as he doth it but to proue her) so the more liberallye will he recompence her longe lookyng, whiche no lesse pleaseth hym, then it greueth nowe her out­ward Adam. For the mortification whereof, God vseth this crosse, and therefore if she desire to beare the same, doubtles God will make her able to beare it: and in presumption of hys goodnesse and strengthe, let her caste her selfe wholye vppon hym: for he is faythfull and wyll assuredlye con­fyrme and bring to a happye ende that good whiche gra­ciouslye he hath begonne in her. The whiche thing I de­syre hym to doe for hys owne glorye and names sake, A­men, Amen.

And nowe to the matter. Confession auriculer, as it was fyrst vsed and instituted (whiche was by the way of a coūsel asking) I take to be amonges those traditiōs which are in­different, that is, neyther vnlawfull, nor necessarilye bin­ding vs, excepte the offence of the weake could not be auoy­ded. But to consider it as it is now vsed) I write to you but as I thinke and what my minde is, the whiche followe no further then good men by Gods woorde doe allowe it) to consider it I saye, as it is nowe vsed, me thynkes it is plainelye vnlawfull and wicked, and that for these causes. Fyrste because they make it a seruice of God and a thynge whiche pleaseth God of it selfe, I will not saye meritori­ous. Thys brynger my brother can tell you at large howe greate an euill thys is. Secondlye because they make it [Page 417] of necessitye, so that he or shee that vseth it not, is not taken for a good Christian. Thyrdlye because it requireth of it selfe an impossibilitie, that is, the numbring and tellyng of all oure sinnes, whiche no man perceaueth, muche lesse can vtter. Fourthlye because it establisheth and confyrmeth, at the least alloweth praying to Sainctes: precor Sanctam Mariam you muste saye or the prieste for you. Fyfthly be­cause it is verye iniurious to the libertye of the Gospell, the whiche to affyrme in example and facte, I take to bee a good worke and a deare in Gods sighte. Sixtlye be­cause (as it is vsed) it is a note, yea a verye synowe of the popyshe Churche, and therefore we shoulde be so farre from allowing the same, that we shoulde thynke oure selues happye to lose anye thynge in bearyng witnesse there a­gainst. Seuenthly, because in stead of counsell, thereat you shoulde receaue poyson, or if you refuse it vnder Syr Iohns benedicite, you shoulde no lesse there bee wounde in the bryers. Eyghtlye because the ende and purpose why we goe thether, is for the auoyding of the crosse, that is; for oure owne cause and not for Christes cause or for oure brethrens commoditye. For in y ^t they make it so necessarye a thyng and a worshipping of God, it can not but be agaynste Christe and the freedome of hys Gospell: and the same thing teacheth vs that it is agaynste the commoditie of oure brethren, whiche eyther be weake, eyther be stronge, eyther be ignoraunt, either be obstinate. If they be weake, by your resorting to it they bee made more weake. If they bee strong, you do what you can to infyrme their strengthe, if they bee ignoraunte, therein you helpe to keepe them by your facte. If they be obstinate, your resortyng to it, can not but rocke them a slepe in their obstinate error of the necessi­tye of this rite and ceremonie. These causes recited do shew you what I thinke in thys: but my thinking muste no fur­ther binde you then a mannes thought should do, except the same be grounded vpon gods word which bindeth in dede, as I thinke they do. I dout not but you waying these cau­ses, and especiallye .ii. of the fyrste and the laste, if you pray to [Page 418] God for hys spirite to directe you, and thereto aske the ad­uice of thys my good brother and other godly learned mē, I doubte not (I say) but you shoulde bee guided to doe that whiche is beste in Gods syght, althoughe in the syghte of the world, perhappes you shoulde bee counted folyshe and precyse. But be at a point with your selues, as the Disciples of Christ whiche had forsaken themselues, to followe, not your wyll but Gods will, as you daylye praye in the Lords prayer. The crosse of Christ, be willyng to carye, leaste you carye the crosse of the worlde, the fleshe, or the deuill. One of these .iiii. crosses you muste cary. Three of them bryngeth to hell, why the more part goe that way that lea­deth to per­dition. and therfore the more parte goeth that way, whiche is a broade way. Only the fourth bryngeth to heauen, but fewe goe that waye, aswell because the waye is strayte, as also because fewe walke in it. Howbeit, thoughe it be straite it is but shorte, and the fewe are manye if you consider the godly, as the Patriarkes, Prophettes, Apostles, Martyrs, Confessours, and Christ Iesus, with all hys Gard & traine. Thinke not scorne to come after them which are gone before you, and after them whiche nowe goe before you, in whose number I trust I am appoynted to bee one, and I beseche you pray for me that god woulde vouche me worthye that honour. Our sinnes deserue plagues, prison, and the losse of al that euer we haue: therfore if god remoue our sinnes out of syght, and send vs prison, or losse of goods and liuing for his names sake, Oh how happye are we? My deare hartes in the Lorde, consider this geare, and be assured y ^t he whiche loseth any thyng for Christes sake, the same in his posteritie shal finde it here, and in heauen elswhere. As for vnablenes to answeare for your fayth: it shall be enough to will thē to dispute with your teachers. Fayth stādeth not in disputing. I thinke fewe, if it came to disputing, could defend the God­head of Christ, and many other articles: I speake it for the simple sort. Pray for me. Lacke of paper maketh thys ende. Commend me to my good brother Richard Bleacher, and my good sister his wyfe: I pray them to pray for me. I trust by this bearer to heare how you doe.

To certayne Godly men, whom he exhorteth to bee patient vnder the crosse & constant in the true doctrine which they had professed.

MY dearely beloued in the Lord, as in hym I wyshe you well to fare, so I praye God I and you maye continue in hys true ser­uice, that perpetually we maye enioye the same welfare, as here in hope, so in heauen in deede and eternallye.

You knowe thys worlde is not your home, but a pilgrimage and place wherin God tryeth hys children, and therfore as it knoweth you not, nor can know you: so I trust you know not it, that is, you allowe it not, nor in any poynte wyll seme so to do, althoughe by manye you be occasioned therto. For thys whote sunne which now shineth, burneth so sore, that the corne which is sowen vpon sand and stonye ground, beginneth to wyther: that is, many which before tymes we toke for hartye Gospellers, beginne nowe for the feare of afflictions to relente, yea to turne to their vomytte agayne, thereby declaring that thoughe they go from amongest vs, yet were they neuer of vs: for els they would haue still taryed with vs, 1. Ioh. 2 and neyther for gayne nor losse, haue left vs eyther in word or deede. As for their hart (whiche vndoubtedly is double, and therfore in daunger to Gods curse) we haue as muche with vs, as the papistes haue with them, and more too by theyr owne iudgenente. For they playing wilie begile themselues, thynke it enough inwardlye to fauour the truth, though outwardly they cur­rye fauour. What though with my body (say they) I do this or that, GOD knoweth my harte is whole wyth hym. Ah brother, if thy harte be whole with GOD, why doest not thou confesse and declare thy selfe accordynglye by woorde and facte? Eyther that whiche thou sayest thou beleuest in thy hart, is good or no. If it be good, whye arte thou ashamed of it? If it be euill, whye doest thou keepe it in thy harte? Is not GOD hable to defende thee, aduen­turing [Page 420] thy selfe for hys cause? Or wyll not he defende hys worshippers? Doth not the Scripture saye that the eyes of the Lorde are on them that feare hym, and truste in hys mercye? Psal. 33 And whereto? Forsoth to deliuer theyr soules from death, and to feede them in the tyme of hun­ger. If thys bee true, as it is moste true, whye are we afrayde of death, as thoughe GOD coulde not com­forte or deliuer vs, or woulde not, contrarye to hys pro­myse? Whye are we afrayde of the losse of oure goodes, as thoughe GOD woulde leaue them that feare hym, destitute of all good thynges, and so doe agaynste hys moste ample promyses? Ah faythe faythe, howe fewe feele thee nowe a dayes? Luke. 18. Full trulye sayde Christe that he shoulde scarcelye finde faythe when he came on earth. For if men beleued these promyses, they woulde neuer doe anye thynge outwardlye, whiche inwardlye they dys­allowe. No example of men, howe many so euer they bee, or howe learned so euer they bee, can preuaile in thys behalfe: for y ^e paterne which we must follow, is Christ hym selfe, and not the more companye, or custome. Hys woorde is the lanterne to lyghten oure steppes, Psalm. 118 and not learned men. Companye and custome are to bee consi­dered accordinge to the thyng they allowe. Learned men are to be listened to, and followed accordyng to Gods lore and lawe, for elles the more parte goeth to the deuill. As custome causeth erroure and blyndnesse, so learnyng, if it bee not accordinge to the lighte of Gods woorde, is poyson, and learned men moste pernicious. The deuill is called Demon for hys cunnynge, and the children of this worlde are muche wyser then the children of lyghte in theyr generation: Luk. 16. and I knowe the deuill and his dearelynges haue alwayes for the moste parte, more helpes in this life then Christes Churche and her children. They (the De­uill and hys Sinagoge I meane) haue custome, multitude, vnitye, antiquitye, learning, power, riches, honoure, dig­nitie, and promotions plentye, as alwaies they haue hadde, and shall haue commonlye and for the moste parte, vn­tyll Christes comminge, muche more then the true Churche haue presentlye, heretofore haue hadde, or hereafter shall [Page 421] haue. For her glorye, riches and honoure is not here: her triall, crosse, and warrefare is here. And therefore (my deare hartes in the Lorde) consider these thinges accor­dinglye. Consider what you bee, not worldlynges but Gods children. Consider where you bee, not at home but in a straunge countreye. Consider among whom you are conuersante, euen in the middest of youre ennemies, and of a wicked generation, and then I truste you will not muche muse at affliction, which you can not be without, be­ing as you bee, Gods children, in a straunge countreye, and in the middest of youre ennemies, excepte you woulde leaue youre Captaine Christe, and followe Sathan for the mucke of this moulde, reste and quietnesse, whiche he maye promyse you, and you in dede thinke you shal receaue it by doing as he woulde haue you to doe, but (my sweete hartes) he is not hable to paye that he promiseth. Peace and warre come from GOD, riches and pouertye, wealth and woe. The deuill hath no power but by Gods per­mission. If then GOD permitte him a little on youre goodes, bodye or life, I praye you tell me, what can muche hurte you (as Peter sayeth) you being followers of godly­nesse? 1. Pet. 3. Thinke you that GOD will not remember you in hys tyme as moste shall bee to youre comforte? Can a woman forgette the childe of her wombe? Esay. 49. And if shee shoulde, yet will not I forgette thee, sayeth the Lorde. Loke vppon Abraham in his exile and miserye, looke vppon Ia­cob, Iosephe, Moses, Dauid, the Prophettes, Apostles, and all the Godlye from the beginning: and my good bre­thren, is not GOD the same God? Is he a chaungeling? You haue heard of the patience of Iob (saith Saint Iames) and you haue sene the ende howe that God is mercifull, Iacob. 5 pa­tiente and longe suffering: euen so saye I vnto you, that you shall fynde accordinglye, if so bee you bee patiente, that is, if so bee you feate hym, sette hys woorde be­fore you, serue hym thereafter, and if he laye hys crosse on you, you beare it with pacience: the which you shal do, whē you consider it not according to the presente sense, but accor­dyng to the end. Hebru. 12.2, Corin. 4.

[Page 422]Therefore I hartely beseche you, and oute of my bondes which I suffer for your sake, pray you (mine own swete har­tes in the Lord) that you would cleaue in harte & humble o­bedience, to the doctrine taughte you by me and many other my brethren. For we haue taught you no fables nor tales of mē, or our own phantasies, but the very word of god, which we are ready with oure liues (God so enhabling vs, as we truste he will) to confirme, & by the sheding of our bloodes, in all pacience & humble obedience to the superiour powers, to testifye and seale vp, as wel that you mighte be more cer­taine of the doctrine, as that you myght be ready to confesse the same before this wicked world, knowing that if we con­fesse Christ and his truth before men, he will confesse vs be­fore hys father in heauen: if so be we be ashamed hereof for losse of life, frendes or goodes, he wil be ashamed of vs be­fore his father and his holy Angels in heauen.

Therfore take hede, for y ^e Lords sake take hede, take hede, & defile not your bodies or soules w ^t this Romish & Antichris­tiā religiō set vp amōgest vs again: but come away, come a­way as the Angell cryeth, Apoca. 18. from amongest them in their I­dolatrous seruice, least you be partakers of their iniquitye. Harkē to your preachers as the Thessaloniās did to Paul: that is, conferre their sayinges with the Scriptures, and if they sound not therafter, Esay. 8. y ^e morning light shal not shine vp­pon them. Vse much and harty prayer for the spirit of wise­dome, knowledge, humblenesse, mekenesse sobrietye and re­pentaūce: which we haue great nede of, because our synnes haue thus prouoked the Lords anger agaynst vs: but let vs beare his anger, & acknowledge our faultes w ^t bitter teares, and sorowful sighes, & doubtles he wil be merciful to vs af­ter hys wonted mercy. The which thing he vouchsafe to do for his holy names sake in Christ Iesu our Lord, to whom with the father and the holy ghoste bee all honoure, glorye, prayse, and euerlastynge thankes from thys tyme forth for euermore, Amen.

To my dearely beloued in the lord Mystres VV. and Mystres VV.

ALmighty God our deare and most mercifull father, be always with you both (my entier­ly beloued mother and Syster in the Lorde) and as hys babes, he for euer kepe you vnto hys eternal kingdome throughe Christe our Sauiour, Amen.

I purpose not to go about to render thankes to you for gods great goodnes towardes me by you, because I can not. Either of you hath so heaped vpon me benefits, that it were hard for me to recken y ^e tythes. He for whose sake you haue done it, and all the good you do, one daye recompence you after your hartes desyre in hym. In the meane season, I beseche hym to reueale vnto you more and more the ry­ches of hys grace and loue in Christ, by whom ye are belo­ued and were, before the worlde was, and shall be doutles worlde wythout ende. Accordyng to the reuelation, & your sense or fayth herein, so wyll you contend to all pietie and godlines, as S. Iohn saith: he that hath thys hope wyll pu­rify hymselfe as Christ is pure. 1. Iohn. 3 For howe should it other­wyse bee, but if we bee certainlye persuaded that heauen is ours and we citizens therof, but (I say) we should desire the dissolution of our bodies, and death to dispatche vs, and to do hys office vpon vs? If we dyd certainly beleue we were members of Christ and gods temples, how should we but flie from all impuritie and corruption of the worlde whiche commeth by concupiscence? If we dyd certainly beleue that god in dede of hys mercy in Christ, is become our father, in that hys good wyll is infinite, and hys power accordyng therto, how coulde we be afrayde of man or Deuil? Howe coulde we doubte of saluation, or any good thynge whiche myght make to Gods glorye and our owne weale? Now that we shoulde be certayne and sure of thys, that we are Gods children in Christ, marke whether all thynges teache vs not? Beholde the creation of thys worlde, and the gubernation of the same: doe not these teache vs that God [Page 424] loueth vs? And is gods loue out of Christ the beloued? If not his loue as he is vnchangeable? Iohn. 13. Doth not S. Iohn say, that he loueth to the ende whom he loueth? Therfore I say, the very creatures of god, concernyng both their creation & conseruation, tell vs that god loueth vs: that is, that we in Christ be his childrē and dearlinges, although in our selues and of oure selues wee bee otherwyse: namelye chyldren of wrathe. Agayne loke vpon the law of god, and tell me whe­ther it do not requyre this certainty of you, namely that you be gods dere childrē in Christ? Doth not god plainly affirme & say: I am the Lord thy God? Doth he not charge you to haue none other gods but hym? How then can you perishe if god be your god? psal. 143 Doth not that make god no god? Doth not Dauid say that those people be happy which haue the Lord for their God?

Besides this, loke on your beliefe: do you not professe that you beleue in God your father almighty, whiche wan­teth no power to helpe you, as he wanted no good wyll in Christ to choose you? Do you not say that you do beleue re­mission of synnes, resurrection of the body, life euerlasting, felowship wyth the sainctes? &c. But how doe you saye you beleue thys geare, and be not certayne therof? Is not fayth a certaintie? Is not doubtyng against fayth, as S. Iames sayeth? Pray in faythe and doubte not, for he that doubteth obteyneth nothyng. Math. 8 When Peter beganne to doubte, he had lyke to haue bene drowned: beware of it therfore.

Moreouer, for to certifye youre consciences that you be gods childerne, & shal neuer finally perish, through gods goodnes in Christe, beholde your heade, your Capitaine, I meane Christe Iesus. Wherefore came he into this world, but to redeme you? to marry you vnto hymselfe? to destroye the workes of Sathan? to saue and seeke that whiche was loste? Wherfore suffered he so greate and bytter passions? Dydde he it not to take awaye your synnes? Wherefore dydde he ryse from deathe? Dyd he it not to iustifye you? Wherfore dyd he ascende into heauen? Dyd he it not to take possession there for you? to leade your captiuitye captiue? to prepare and make ready all thynges for you? to appeare be­fore the father, alwayes praying for you? If these be true, as [Page 425] they be most true, why thē stand you in a doubt? Do you not therby deny Christ? Wherefore were you borne of Christian parentes and in gods churche, but because you were Gods chylderne by Christ before you were borne? For thys cause you were baptised, and hetherto the Lorde hathe thus delte wyth you, sparyng you, correctyng you, and blessyng you. but why? Verely because you be hys children, and shal be for euer through Christ. Tell me, why hath God kepte you till thys tyme, but that he wyll for hys sake haue you euen here made lyke vnto Christ, th [...]t elsewhere you may so be? Why hathe he opened youre eyes from Popery, but because you be hys childerne in deede? When you do praye, doe you not call hym father? Why doe you doubte of it then? Why wyll you beleue the Deuil more thē God your father, the Sonne, and the holy ghoste? more then the holye worde of GOD, bothe in the lawe and in Gospell? more then all the bles­synges and castigations of God? Do not all these preach to you and tell you that you are gods babes throughe Christ? Therefore my derely beloued, beleue it and geue not place to the Deuill, but withstand hym strong in fayth. Marke. 9 Luk. 19 Say wyth the poore man: I beleue Lord, helpe my vnbelief. Say with the Apostels, Lord encrease oure fayth.

This myne owne hartes in the Lorde, I wryte not that you shoulde lyue more securely and carnally, doing as the Spiders doe, whiche gather poyson where bees gather honye: but that as the electe of god, you mighte liue in all puritie, godlines and peace, which god encrease in vs all for his Christes sake, Amen.

I pray you hartelie pray for vs, that to the verie ende we may (as I hope we shall) goe lustelie and cherefullie whe­ther soeuer our heauenly father shal bring and lead vs. His will whiche is alwaies good, bee done in earthe as it is in heauen, Amen.

To my good Syster M. H.

THe peace of God, wyth encrease of fayth and feeling of his mercy to your cōfort in Christ, the holy ghost worke in your hart now and for euer, Amen.

As it is much to my comfort that God hath geuen you such a loue and zeale to hys truth: so I exhort you (my good Syster) diligētly to labour, as by cōtinual readyng and meditation of gods holy word, so by earnest prayer and other godly exercises, to maintayne and encrease the same: that by the feelyng of gods gratious spirite workyng in you suche good fruites as wytnesses of your fayth, you may growe in strength therof, and certayn­tie of gods fauour and good wyl towardes you. For aboue all thyngs, of thys I woulde haue you to be moste assured, that you are beloued of god: that you are hys dere chylde, and shall bee for euermore throughe Christe, in whome you are by fayth, and he in you. Out of thys certeintie (the cause wherof is gods owne goodnes, grace, and truth) spryngeth true loue, and louyng feare, and obedience to god continu­ally and in all thynges. Where it is (I meane thys fayth, certaintie and persuasion of gods eternall goodnes to you in Christe) there no synnes are imputed to you, or layd to your charge to condēnation nor shalbe: though for correctiō sake, now & thē your heauenly father visit them fatherly, or rather you for them. Where it is not, there is nothyng be it neuer so well done, that pleaseth God. Labour therfore for this certainty of faith, through Christ. Whēsoeuer you dout, you heape sinne vpō sinne. If Satan, your cōsciēce, or gods law do accuse you, confesse your fault, & hide it not before the lord. But whē they woulde inferre y ^t because of your synne you are condemned, you are cast away: then aunswer them that it is but their office to accuse and witnes, not to geue sentence & iudge: it onely apperteyneth to god to geue iudgement. Paule sayth, it is god that absolueth, who then shall condemne vs? God hymselfe promiseth, before he demaund [Page 427] any thyng of vs, that he is our Lord and our god: and are not they happy which haue the lord for their god? Is he god to any whose sinnes he remitteth not? Through Christ he is our father, and therfore we are commaunded so to call him: and can there want any fatherly kyndnes in hym towardes vs, which be hys children? No verely. Therfore be sure, and wauer not of gods loue & fauour towardes you in Christ. The cause of hys loue is his owne goodnes and mercy: this lasting for euer, hys loue loseth for euer. How can you then but be quiete & happy? Vse this geare to comforte the weake conscience, and not to vnbridle the mighty affections of the fleshe or olde Adam, which must haue other meate.

¶ An exhortation to the patient sufferyng of trou­ble and afflictions for Christes cause, wrytten to all the vnfayned professours of the gospell tho­roughout the realme of England, at the beginning of hys imprisonmente, and here placed as it came to our handes.

THe holy spirite of God, whiche is the earnest and pledge of God, geuen to hys people for theyr comfort and consolation, be powred in­to our hartes by y ^e mighty power & merites of our alone Sauiour Iesus Christ, now and for euer, Amen.

Because I perceiue plainly, that to the euils fallen vpō vs which professe Christes gospell, greater are most like to en­sue, and after them greater, Gene. 15. Luke. 9. Genes. 19 tyl the measure of iniquity be vp heaped (except we shrynke, & hauyng put our handes to the plough do loke back, and so wyth Lothes wyfe and the Is­raelits, desiryng to returne into Egipt, fal into gods heauy displeasure vncurably, al which god forbidde) and because I am persuaded of you, my derely beloued brethern and Sy­sters throughe out the realme of Englande, which haue professed [Page 428] vnfainedly the gospell of our Lord and Sauiour Ie­sus Christ (for vnto such do I wryte this epistle) that as ye haue begonne to take parte wyth gods gospell and truth, so throughe his grace ye will perseuer and goe on forwardes notwithstandyng the stormes risen and to arise: I cannot but wryte something vnto you, lustely to goe on forwardes in the way of the Lord, and not to become faynte harted or fearefull, Apoca. 25. whose place S. Iohn appointeth with the vnbe­leuers, murtherers, and Idolaters in eternall perdicion, but cherefully to take the Lordes cuppe and drynke of it a­fore it drawe towardes the dregges and bottom, Psal. 75, wherof at the length they shall drynke with the wycked to eternal de­struction, 1. pet. 4 which wil not receiue it at the first with gods children: with whome god beginneth hys iudgemente, that as the wicked world reioyceth when they lament, Iohn. 16. so they may reioyce when the wycked world shall mourne, and without ende fynde woe intollerable.

First therfore my dearely beloued in the Lord, I besech you to consider, Iohn. 14 Psal. 17 2. Cor. 4. Apoc. 12 Heb. 11 1. pet. 2 Heb. 13 Psalm. 119 Heb. 12 Mat. 28 Rom. 9 1. Ioh. 5 Apo. 13 Luke. 6. EZech. 9. Math. 5. Esay. 22 1. Cor. 15 that thoughe ye be in the worlde yet ye are not of the world. Ye are not of them whiche looke for their porciō in this lyfe, whose Captain is the god of this world, euen Sathan, who now ruffleth it apace as he were woode because his tyme on earthe is not long. But ye are of them that loke for a Citye of gods owne blessing. Ye are of them that know your selues to be here but pylgrimes and straū ­gers: for here ye haue no dwellyng place. Ye are of them whose porcion is the lorde, and whiche haue their hope in heauen: whose captayn is Christ Iesus the Sonne of God and gouernour of heauen and earth. Vnto him is geuen all power, yea he is god almighty with the father and the holy ghost, prayse worthy for euer. Ye are not of them which re­ceyue the beastes marke, which here reioyce, laugh and haue their hartes ease ioye, paradise and pleasure: but ye are of them whiche haue receyued the Aungels marke, yea Gods marke, which here lament, mourne, syghe, sobbe, wepe, and haue your wyldernes to wander in, your purgatory and e­uen hell to purge and burne vp your synnes. Ye are not of them which crye, let vs eate and drynke for to morowe we shal die. Ye are not of that nōber which say they haue made [Page 429] a couenaunt with death and hel for hurting of them. Esay. 28 Mal. 3. Apo. 3. Ezech. 8. Psa. 73. Math. 4. Dani. 3. Ye are not of thē which take it for a vaine thing to serue the lorde. Ye are not of thē which are lulled and rocked a slepe in Ie­sabels bed, a bed of securitie. Ye are not of the number of thē which say, tushe god is in heauen and seeth vs not nor much passeth what we doe. Ye are not of the number of thē which wil fall downe for the mucke of the world to worshyppe the Feende, or for displeasing of men to worshippe the golden mage. Math. 8. 1 Mach. 1.2 Exod. 13 3. Reg. 22. Rom. 6.7. Coloss. 3 Finallye yeare not of the number of them which set more by your pygges then by Christ, which for ease and rest in this lyfe wil say and doe as Antiochus byddeth you do or say, and wil follow the multitude to do euil with Zedechias and the 300. false Prophets, yea Achab, Iesabel, and y ^e whole courte and countrey. But ye are of the number of thē which are dead alredy or at least be in dyeng daily to your selues & to this world. Ye are of them which haue made a couenaūt wyth god to forsake your selues in thys worlde and Sa­than also. Ye are of thē which say, Luk. 12. Mala. 3. nay the lord hath al things written in hys memoriall booke for suche as feare hym and remember hys name. Luke. 12. psa. 33.14.101. Ye are of thē which haue their loines girded about and their lyghtes burning in their hands like vnto men that wayte for their lordes cōming. Ye are in the number of them that say, the lord loketh downe from hea­uen and beholdeth the chyldren of men from the habitati­on of his dwelling: he considereth al them that dwell vpon the earthe. Luke. 3. Dan. 3. 1. pet. 2. Psal. i20. i. Mac. 2 Math. 7 3. Reg. 22. Ye are of the number of them whiche will wor­shyp the only lord god and wyl not worshyp the workes of mans handes, though the ouen burne neuer so hote. Ye are in the nūber of them to whom Christ is precious & deare, which cry out rather because your habitation is prolonged here, as Dauyd did. Ye are of them whiche follow Matha­thias and the godly Iewes: which know the way to lyfe to be a straite way and few to go through it: whiche wyll not stycke to follow poore Micheas although he be racked and cast into pryson, hauing the Sunne, Moone, seuen Starres and all agaynste hym.

Thus therfore (dearely beloued) remember fyrste that (as I sayde) ye are not of thys worlde: that Sathan is not your Captayne: your ioye and Paradyse is not here: your companions are not the multitude of worldlings and [Page 430] such as seke to please men and liue here at ease in the seruice of Satan. phil. 3. Heb. 13 But ye are of an other world: Christ is your Captayne: your ioy is in heauē, where your cōuersation is: your companions are the fathers, Patriarkes, Prophetes, Apo­stles, Martyrs, Virgins, confessors, and the deare sainctes of God, Apo. 7 Iob. 78.14. Psalm. 9. Iames. 4 whych follow the Lambe whether soeuer he goeth, dippyng their garments in hys blood, knowyng this lyfe and world to be full of euill, a warfare, a smoke, a shadow, a vapour, and as replenished, so enuironed wyth all kynde of myseries. This is the fyrst thyng which I would haue you often and diligently wyth your selues to consider & to muse wel vpon, namely what ye be and where ye be.

Nowe secondlye forgette not to call to mynde that ye oughte not to thynke it anye straunge thyng if miserye, trouble, aduersitie, persecution, and displeasure come v­pon you. 1. pet. 4 Iohn. 14. 1. pet 5 For howe can it otherwyst bee, but that trou­ble and persecution muste come vppon you? Canne the world loue you which are none of hys? Can worldlye men regard you, which are your chiefe enemies souldiours? Can Satan suffer you to be in rest, Math. 7. which wyl do no homage vn­to hym? Can this way be chosen of any that make it so nar­row and straite as they doe? Wyll ye looke to trauayle and to haue no fowle way or rayne? Wyll shypmen shrynke or saylers on the sea geue ouer if stormes aryse? Doe they not loke for suche? And (dearely beloued) did not we enter into gods shippe and Arke of Baptssme at the fyrst? 1. pet. 4 Wyll ye thē counte it straunge if perilles come or tempestes blowe? Are not ye trauailing to your heauēly City of Ierusalē, where is all ioye and felicitie: and wsll ye now tary by the way for stormes or showers? Iohn. 9 Mat. 25 The Marte and faier wil then be past: the night wil so come vpon you that ye cannot trauayle: the dore wyll be sparde, and the bryde will be at supper. Ther­fore away wyth daintye nicenesse. Wyll ye thynke the father of heauen wyll deale more gently wyth you in thys age, thē he hath done wyth others hys dearest frends in other ages? What way, Gen. 4 6.7.8.9. &c. yea what stormes and tempests, what troubles and disquietnes founde Abell, Noe, Abraham, Isaac, Iacob & good Ioseph? Which of these had so fayre a lyfe and resteful tymes as we haue had? Exod. 2.3.4.5. &c Moyses, Aaron, Samuell, Dauyd the kyng, and all the good kynges, Priestes, Prophetes in [Page 431] the olde testament at one tyme or other (if not through oute theyr lyfe) dyd fele a thousand partes more misery then we haue felte hetherto.

As for the new Testament, Lord god how great was y ^e af­fliction, of Marye, of Iosephe, of Zacharye, of Elizabeth, of Iohn Baptiste, of all the Apostles and Euaungelistes, Math. ii yea of Iesus Christ our Lord, the deare sonne and dearlyng of God? And since the time of the Apostles, Euseb. eccl hist. Tripart. hist. howe many and great are the number of Martyrs, Confessours and such as haue suffered the sheeding of their bloode in this life, rather then they would be stayed in their iourney, or lodge in anye of Sathans Innes, leste the stormes or windes whiche fell in their trauailinges, myght haue touched them? And deare­lye beloued, let vs thinke what we are, and howe farre vn­meete to be matched with these, with whom yet we looke to be placed in heauen. Psa. 49 But with what face can we looke for thys, that are so fearefull, vnwilling and arsward to leaue that, which will we nyll we, we muste leaue, and that so shortly, as we know not the time when? Where is oure abrenouncing and forsaking of the worlde and the fleshe, whiche we solemnely toke vpon vs in baptisme? Ah shame­lesse cowardes that we bee, 1. pet. 5. whiche will not followe the trace of so many Fathers, Patriarckes, Kinges, Priestes, Prophettes, Apostles, Euaungelistes and Saintes of God, yea euen of the very Sonne of God. Howe manye nowe goe with you lustelye, as I and all your brethren in bondes and exile for the Gospell? Pray for vs, for God willing we wyll not leaue you nowe: we will goe before you. Ye shall see in vs by Gods grace, 1. Pet. 2 that we preached no lies nor tales of tubbes, but euen the verye true woorde of God: for the confyrmation whereof, we by Gods grace, and the helpe of your prayers, will willinglye and ioyfully geue our bloode to be shedde, as already we haue geuen our liuings, goods, frendes and naturall countrey: for nowe bee we certayne that we be in the highe waye to heauens blysse, as Saincte Paule sayeth, Act. 14. by manye tribulations and persecutions we muste enter into Gods kingdome. And because we woulde goe thether our selues and bring you thether also, therefore the deuill stirreth vppe the coles. And forasmuche as we all [Page 432] loytered in the way, Math. 8. Math. 14. he hath therfore receaued power of god to ouercast the whether and to stirre vp stormes, y ^t we gods children, might more spedely go on forwards, & make more hast: as the counterfaites and hipocrites will tary & linger tyl the stormes be paste, and so when they come, the market will be done and y ^e doores sparde, as it is to be feared. Read Math. 25. Thys wynde wyll blowe gods children forwards and the deuils dearlinges backeward. Therfore lyke Gods children, let vs goe on forwarde apace: the winde is on oure backes: Thren. 3 Heb. 6. hoyse vp the sayles: lift vp your hartes and handes vnto god in prayer, and kepe your anker of fayth to cast out in tyme of trouble on the rocke of Gods worde and mercye in Christ, by the gable of gods veritye, and I warrant you. And thus much for you secondly to consider: that affliction, persecution and trouble is no straunge thing to Gods chil­dren, and therfore it should not dismaye, discourage, or dys­comforte vs: for it is none other thing then all Gods deare frendes haue tasted in their iourney to heauen wardes.

As I would in this troublesome time that ye woulde consider what ye be by the goodnesse of God in Christ, euen Citizens of heauen, though ye be presently in the fleshe, euen in a straunge region, on euery side ful of fierce enemyes: and what wether and way the dearest frends of god haue found: euen so would I haue you thyrdly to consider for your fur­ther comforte, Phil. 3. that if ye shrinke not, but goe on forwardes preassyng to y ^e marke appointed, al the power of your ene­myes shal not ouercome you, nor in any poynte hurt you. But thys must not you cōsider according to the iudgement of reasō, & the sense of olde Adam, but accordyng to y ^e iudge­ment of gods word, and the experience of fayth & the newe man, for els you marre all. For to reason, and to the experi­ence of our sense or of the outward man, we poore soules whiche flicke to Gods word, to serue hym as he requyreth onely, are counted to be vanquished and to be ouercome, in that we are caste into prison, lose oure liuynges, frendes, goodes, countreye and lyfe also at the lengthe concernynge thys worlde. But dearly beloued, Gods woorde teacheth otherwyse, and fayth feeleth accordingly. Is it not written: whoe shall seperate vs from the loue of God? Rom. 8 Shall tribu­lation, or anguishe, or persecution, eyther hunger, eyther [Page 433] nakednesse, eyther peryl, either sworde? As it is written: Psal. 44. for thy sake are we kylled all day long, & are counted as shepe appoynted to be slayne. Neuerthelesse in al these thyngs we ouercome through hym that loued vs. For I am sure that neyther death, neyther lyfe, neyther aungels nor rule, ney­ther power, neither things present, neither things to come, neyther hygh nor lowe, neyther any creature shall be hable to part vs from that loue wherwith god loueth vs in Christ Iesu our Lorde. Thus spake one which was in afflictiō as I am, for the Lordes gospelles sake, hys holy name be pray­sed therfore: and he graunt me grace with the same to conti­nue in lyke suffering vnto the end. Thys (I say) one spake which was in affliction for the gospel: but yet so farre frō be­ing ouercome, y ^t he reioyced rather of the victory whiche the gospel had. For though he was boūd, 2. Timo. 2. yet the gospel was not bound. And therfore geueth he thankes vnto god which al­way geueth the victory in Christ, 2 Cor. 2 and openeth the sauour of his knowledge by vs, & such as suffer for his truth, although they shut vs vp neuer so muche, and driue vs neuer so farre out of our own naturall countrey in euery place,

The world for a time may deceaue it self, thinking it hath the victory, but yet y ^e end wil try y ^e contrary. Gen. 4. Did not Caine think he had the victory whē Abel was slaine? But how say you now, is it not foūd otherwise? Thought not y ^e old world & men thē liuing, that they were wise & wel, and Noe a sole, Gen. 7.8. which would crepe into an Arke, leauing hys house, landes possessions? for I thinke he was in an honest state for the world: but I pray you, who was wise whē y ^e floud came: A­brahā (I trowe) was coūted a fole to leaue his own coūtrey and frends, kyth & kinne, because of gods worde: Gen. i2. but dearly beloued, we know it proued otherwise. I wil leaue al y ^e Pa­triarkes & come to Moses, & the children of Israel. Tel me, were not they thought to be ouercome and starke mad whē for feare of Pharao at gods word, they ran into the red sea? Exod. 14. Did not Pharao and the Egiptians thinke them selues sure of the victorye? But I trowe, it proued cleane contrarye. Saule was thought wel, and Dauid in an euyll case, 1. Regū. 16 17.18.19. and moste myserable, because he hadde no hole to hyde hym in: but yet at the length Saules myserye was seene, and Dauids felicitye beganne to appeare. The Prophette [Page 434] Mycheas being caste into prison for telling Achab the truth, 3. Reg. 22. was thoughte to bee ouercome of Zedechias and the other false Prophettes: but my god brethren and sisters, the ho­lye historye telleth otherwyse. Who dyd not thinke the Pro­phettes vnhappye in their time? Ieremy. 20 Esay. 8. 4. Regū, 2. 1 Cor. 4 For they were slaine pry­soned, laughed to scorne and iested at of euery man. And so were all the Apostles, yea the dearelye beloued frende of God: then whom among the children of women none arose greater, I meane Iohn Baptiste, who was beheaded and that in prison, euen for a daunsing Damosells desyre. As all these to the iudgemente of reason, were then counted here­tikes, runagates, vnlearned, fooles, fishers, Publicanes &c: so nowe vnhappie and ouercome in dede, if gods word and fayth did not shewe the contrarye.

Rom. 8.But what speake I of these? Loke vppon Iesus Christe to whom we must be like fashioned here, if we will be lyke him elswhere. How say ye, was not he takē for a most foole, a sedicious person, a new fellow, an heretike, and one ouer­come, of euery bodye? yea euen forsaken both of god & men? But the end told them and telleth vs an other tale: for nowe is he in maiestie and glory vnspeakeable. When he was led to Pilate or Herode, or when he was in prison in Cayphas house, did not there reason thinke, that he was ouercome? When he was beaten, buffeted, scourged, crowned w ^t thorne, hanged vpon the crosse, and vtterly left of all his Disciples, taunted of the high priestes and holy fathers, cursed of y ^e cō ­mons, rayled on of the Magistrates, and laughed to scorne of the leude heathen: woulde not a man then haue thoughte that he had bene out of the waye, and hys Dysciples fooles to followe hym and beleue hym? Thynke ye that whyl­lest he dyd lye in hys graue men dyd not poynte with theyr fyngers, when they sawe anye that had followed and loued hym, or beleued in him and hys doctrine, saying: where is their Maister & teacher now? What? is he gone? Forsoth if they had not bene fooles they might wel haue knowē, y ^t this learning he taught, cold not long continue. Our Doctors & Pharesees are no fooles now, they may see. On this sort ei­ther mē spake, or might haue spokē agaynst al such as loued Christe or hys doctrine: but yet at the lengthe, they and al [Page 435] such were proued fooles and wicked wretches. For our Sa­uiour arose maugre their beardes, and published his gospel plentifullye spite of their heades, & the heades of al the wic­ked world, with the great powers of the same, alwayes o­uercōming, and then most of all, when he and his doctrine was thought to haue the greatest fall. As now (dearly belo­ued) the wicked world reioyseth: the papistes are puft vp a­gaynst poore Christ & his people after their olde kinde: now crye they out where are these newe found preachers? Are they not in the Tower, Marshalsee, Fleete, and beyond the Seas? Who would haue thoughte, that our olde Bishops, Doctors, & Deanes, were fooles as they would haue made vs to beleue, & in dede haue persuaded some already whiche are not of the wisest, especially if they come not home againe to the holy Church?

These and such like words they haue, to cast in our teeth, as tryumphers & conquerers. But dearely beloued, short is their ioye, they begile them selues. This is but a lightnyng before their death. Euse. eccl. hist. Lib. 3 cap. 5.6.7.8.9. As God after he had geuen the Iewes a tyme to repent, visited them by Vespasian and Titus most hor­riblye to their vtter subuersion, deliuering first all hys peo­ple from among them: euen so (my deare brethren) will he do with this age. When he hath tryed his children from a­mongest them (as nowe he beginneth) and by suffering hath made vs lyke to his Christ, and by being ouercome, to ouer­come in deede to our eternall comforte: then will he, if not otherwyse, come hym selfe in the cloudes, 1. Thess. 4. I meane oure deare Lorde whom we confesse, preache and beleue on: he wyll come (I saye) with the blaste of a Trumpe and shoute of an Archaungell, and so shall we be caughte vppe in the cloudes to meete hym in the ayre, Math. [...]3. the Aungels gathering together the wicked wretches, which now walter and wal­lowe as the worlde and wynde bloweth, to be tyde in boun­dells and caste into the fyre, which burneth for euer moste paynefullye. There and then shall they see who hath the vic­torye, they, or we. Luk. 16 Sapie. 3. When they shall see vs a farre of in Abra­hams bosome, thē will they say, oh, we thought these folkes fooles and had them in decision, we thoughte theyr lyfe madnesse & their end to be without honour: but looke howe they are counted among the children of god, & their portion [Page 436] is with y ^e Saints: Oh we haue gone amysse and woulde not harken. Such wordes as these, shal the wicked say one day in hel: wheras now they triumphe as conquerers. And thus much for you thirdly to loke often vpon: namely that what­soeuer is done vnto you (yea euen very death it self) shal not dashe or hurt you, no more then it did Abell, Dauid, Daniel, Iohn Baptist, Iesus Christ our Lord, with other the deare Saints of God which suffred for hys names sake. Let not reason therfore be iudge in thys matter, nor presente sense, but fayth and Gods word, as I haue shewed. In y ^e whiche, if we set before our eyes the shortnes of this present tyme wherein we suffer, and consider the eternite to come: as our enemyes and persecutours shall be in intollerable paines helpelesse, 1. Cor. 2 Esaye. 64. and we if we perseuer to the end, in suche felicitie & ioyes daungerlesse, as the very harte of man in no poynt is able to conceaue: if we consider this (I saye) we can not but euē contemne & set nothing by y ^e sorowes & greffes of the crosse, & lustely go through thicke & thīne w ^t good courage.

Thus haue I declared vnto you .iii thinges necessarye to be mused on of euery one which wil abide by Christ & his Gospell in this troublesome time, as I truste you all will: namely first to consider that we are not of this worlde, nor of y ^e nūber of the worldlings, or retainers to Sathā: that we are not at home in our own coūtrey, but of an other world, of y ^e congregatiō of y ^e Saints, & retainers to Christ, although in a region replete and full of vntractable enemies. Se­condly that we may not think it a straunge thing to be per­secuted for gods gospel, Heb. 2. frō y ^e which the dearest frends of god were in no age free, as in dede it is impossible y ^t they should any long time be, their enemies being alwayes about them to destroy thē if they could. And thirdly that the assaultes of our enemies, be they neuer so many & fearce, in no point shal be able to preuaile againste our fayth, albeit to reason it see­meth otherwise. Wherthroughe we ought to cōceaue a good courage and comfort: for who wil be affeard whē he know­eth the ennemies can not preuaile? Nowe will I for the more encouraginge you to the crosse, geue you a further memorandum: namelye of the commodities and profites which come by the trouble & afflictions now risen and to a­rise to vs which be gods childrē elect through Iesus Christ. [Page 437] But here loke not to haue a rehearsall of all y ^e commodities which come by the crosse, to such as are exercised well therin: for that were more then I can do. I will only speake of a fewe, therby to occasion you to gather, and at the length to feele and perceaue moe.

Fyrst, in that there is no crosse which cōmeth vpon any of vs without the coūsel of our heauenly father (for as for the fansie of fortune, it is wicked, Amos. 3 Thren. 3 Math. 10 Esaye. 45. as many places of the scripture do teach) we must nedes, to the cōmendation of gods iustice (for in al his doings he is iuste) ackdowledge in our selues that we haue deserued at the hands of our heauenly father, this hys crosse or rodde fallen vpon vs. We haue deserued it, if not by our vnthankfulnesse, slouthfulnesse, negligence, intemperancie, vncleannes, and other sinnes cōmitted often by vs (wherof our consciences can & wil accuse vs, if we cal thē to counsell, with the examination of our former lyfe) yet at least by our originall & byrth sinne, as by doubting of the greatnes of gods anger and mercy, by self loue, cōcupiscence, Psal. 51 Heb. 12 Gala. 5. and such like sinnes, which as we brought with vs into this worlde, so doe the same alwaye abyde in vs, and euen as a spring doe alwayes bring somthyng forth in acte with vs, notwithstanding the continual fighte of Gods spirite in vs agaynst it.

The fyrst commoditie therfore that the crosse bringeth, is knowledge, and that double: of God and of our selues. Psalm. 51. Genesi. 8. Ierem. 17. Ephesi. 17. 1. Regū. 8. Genes. 42. Of God, that he is iust, pure & hateth synne. Of our selues, that we are borne in synne, & are from toppe to toe defyled wyth concupiscence and corruptiō: out of the which hath spronge all y ^e euils y ^t euer at any tyme we haue spokē & done. The greatest and most speciall wherof, by the crosse we are occa­sioned to cal to minde (as did the brethren of Ioseph) theyr euill facte against him, when the crosse once came vpon thē. And so by it we come to the fyrst steppe to get health for our soules, that is, we are driuen to knowe our sinnes originall and actuall by Gods iustice declared in the crosse.

Secondly the ende wherfore God declareth hys iustice a­gainst our synne original and actual, & woulde by hys crosse haue vs to consider the same and to cal to minde our former euill deedes: the end hereof (I saye) is thys, that we myghte lament, be sory, sygh and pray for pardon, that so doing we [Page 438] myghte obtayne the same by the meanes of fayth in the me­rites of Iesus Christ hys deare Sonne: and further that we being humbled because of y ^e euill that dwelleth in vs, might become thankefull for Gods goodnes and loue in continual watchyng and warynes to suppresse the euill which lyeth in vs, Iacob. 1. that it bring not forth fruites to death at any time. This second commoditie of the crosse therfore, must we not count to be a simple knowledge onlye, but a great gayne of Gods mercy, with wonderful riche and precious vertues of fayth, repentaunce, remission of sinnes, humilitie, thankefulnesse, mortification, and diligence in doing good. Not that pro­perly the crosse worketh these thinges of it selfe, but because the crosse is the meane and way by the which God worketh the knowledge and felyng of these thynges in his children: as many, both testimonyes and examples in Scriptures are easely found of them, that diligentlye waye what there­in they read.

To these too commodities of the crosse, ioyne the thyrd of Gods singuler wisedome, that it may be coupled with hys iustice and mercye. On thys sorte therfore let vs conceaue when we see the Gospell of God and hys Churche persecu­ted and troubled, as now with vs it is, that because y ^e greate learned and wise men of the worlde vse not their wisedome to loue and ferue God, as to naturall wisedome and reason he openeth hym selfe manifestlye by hys visible creatures: Rom. 1. therefore doth God iustlye infatuate and make them folysh, geuyng them vppe to vnsensiblenes, especially herein. For on thys maner reason they concerning the affliction whiche commeth for the Gospell: If (saye they) thys were Gods woorde, if these people were Gods children, surelye God woulde then blesse and prosper them & their doctrine. But nowe in that there is no doctrine so much hated, no people so muche persecuted as they bee: therefore it can not bee of GOD. Rather this is of God whiche our Queene & olde Byshops haue professed. For how hath God preserued thē and kept them? what a notable victorye hath GOD geuen vnto her, where it was impossible that thynges shoulde so haue come to passe as they haue done? And dyd not the greate Captayne confesse hys faulte that he was oute of the way, and not of the fayth which these gospellers professe? [Page 439] How many are come agayne, from that which they profes­sed to be gods word? The most part of thys realme (notwithstanding the diligence of preachers to persuade them concer­ning this new learnyng, which nowe is persecuted) neuer consented to it in harte, as experience teacheth. And what plagues haue come vpon this realme sythen this gospel (as they cal it) came in amongest vs? Afore, we had plentye but now there is nothing like as it was. Moreouer al the hou­ses of the Parliamente haue ouerthrowne the lawes made for the stablishyng of thys gospell and religion, and newe lawes are erected for the continuance of the contrary. How miraculously dothe God confounde their doctrine and con­fyrme oures? For how was wyat ouerthrowne? How prosperously came in our Kyng? Howe hathe God blessed our Quene wyth fruite of wombe? How is the Popes holines restored agayne to hys ryght? All these do teache plainelye that thys their doctrine is not gods word. Thus reason the worldly wyse whiche see not gods wisdome. For els yf they considered that there was wyth vs vnthankefulnes for the gospell, no amendment of lyfe, but all kynde of contempt of God, all kynde of shameles sinnyng ensued the preachyng of the Gospel: they must nedes see that God coulde not but chastice and correct: and as he let Sathan loose, Apoc. 20. after he had bounde hym a certaine time, for vnthankefulnes of men: so to let these Champions of Sathan runne abroade, by them to plague vs for oure vnthankefulnes. Greate was gods anger against Achab because he saued Benadad kyng of Si­ria, after he had geuen hym into his handes, 3. Reg. 20. and afterwarde it turned to hys owne destruction. God would that double sorrow should haue bene repayde to them by cause of the so­rowe they dyd to the sayntes of God. Read the .18. of the re­uelation.

As for the victory geuen to the Quenes hyghnes, if men had any godly witte, they myght see many thyngs in it. First god hath done it to wynne her harte to the Gospel. Agayne, he hathe done it, aswel because they that wente a­gaynst her, put their trust in horses and power of men, and not in God, as because in their doyng they soughte not the propagation of gods gospell: which thyng is now plainlye sene. Therfore no maruayle why god fought against them: would [Page 440] they were hypocrites, and vnder the cloke of the Gospel, would haue debarred the Quenes highnes of her right, but god would not so cloke them.

Now for the relentyng, returning, & recantyng of some from that whiche they once professed or preached: alas, who would wonder at it? for they neuer came to the gospell but for commodity & gaines sake, and now for gaine they leaue it. The multitude is no good argument to moue a wise mā. For who knoweth not moe to loue this world, better then heauen: themselues better then their neighbours. Wyde is the gate (saith Christ) and broade is the way that leadeth to destruction, Math. 7 and many there be that go in thereat. But strait is the gate and narrow is the way which leadeth vnto life, and few there be that fynd it. Al the whole multitude cry out vpon Iesus, crucify him trusse him vp: but (I trow) not be­cause they were the bygger part, Gene. 12. therefore they were to bee beleued. All Caldee followed stil their false gods: onelye A­braham followed the true god. And where they say y ^e grea­ter plagues are fallen vpon the realme in pouerty and suche other thynges then before, is no argument to moue others then such as loue their swine better then Christ. Math. 8. For the Deuil chiefly desireth hys seat to be in religiō. If it be there, thē he wil meddle w ^t nothing we haue: al shal be quiete enough. But if he be raised thēce, thē wil he begge leaue to haue at our pygges. Read Math. 8. of the Gergesites. As long as w ^t vs he had the ruling of religion, which now he hath gotten agayne: then was he Robin good fellow: he would doe no hurt. But when he was tumbled out of his throne by prea­ching of the gospel, then raunged he about as he hath done, but secretly. Ephesi. 2 Finally, effectual he hath not ben, but in y ^e chil­dren of vnbelief. Thē in dede hath he styrred vp to be coue­tous, oppressours, blasphemours, vseres, whoremongers, theues, murtherers, tyrannes, and yet perchaūce he suffred them to professe the Gospell, the more thereby to hinder it, & cause it to be slaūdred. How many now do apeare to haue ben true gospellers? As for the parliamēt & statutes therof, no man of wisdom can thinke otherwise, but that loke what the rulers wil, the same must there be enacted. For it goeth not in those houses by the better part, but by y ^e bigger pare. And it is a cōmen saying, & no lesse true: maior pars vincit me [Page 441] liorē, the greater part ouercōmeth the better. 7 Iohn. So they did in condēning Christ, not regarding the counsel of Nicodemus. So they did also in many general Coūcels. But al wise men know y ^e actes of parliament are not for gods law in respect of gods law, but in respect of the people. Now what we are god knoweth, and al the worlde seeth: more meete a greate deale, to haue the deuils decrees then gods religiō: so great is our contempt of it: and therfore iustly for our synnes (as Iob saith) God hath set hypocrites to reigne ouer vs, Ioh. 34 which can no more abide gods true religiō, then y ^e Owle y ^e light, or bleared eies the bright Sunne: for it wil haue thē to do their dueties & walke in diligent doing of y ^e workes of their vo­catiō. If gods word (I meane) had place, bishops coulde not play Chaūcelors & idle prelates as they doe. Priestes should be otherwise knowē then by their shauen crownes and ty­pets. But enoughe of this. As for miracles of successe a­gainst Wyat & other: of the Kings cōming in, &c: I would to god men would cōsider .ij. kinds of miracles: one to prepare & confirme men in the doctrine which they haue receiued, & an other to proue and trye men how they haue receyued it, and how they wyl stycke vnto it. Of the former, these myra­be not, but of the second. Now by this successe geuen to the Quene. God tryeth whether we wyll sticke to hys truthe symply for hys truth sake, or no. This is a mighty elusion which god sendeth to proue his people, and to deceiue the hypocrites which receiue not gods truth simply but in respect of gaine, praise, estimation. Reade howe Achab was decey­ued. 2. Thess. 2. Deut. 13.

But I will now returne to the thirde commoditye commyng by the crosse. Here let vs see the wisdom of God in making the wisdom of the world folish, which knoweth little of mans corruption how foule it is in the sight of god, and displeaseth hym: whiche knoweth little the porcion of gods people to be in an other world▪ whyche knoweth li­tle the patrone of Christians Christ Iesus: whych know­eth lyttle the generall iudgemente of GOD: the greate malyce of Sathan to Gods people: Luk. 12. the pryce and esti­mation of the Gospel: and therfore in the crosse seeth not, as gods wisdom would we should see, namely that god in pu­nishyng [Page 442] them which synne least, would haue hys anger a­gainst synne sene most and to be better considered & feared. In punishyng hys people here he kyndleth their desyre towardes their restfull home. In punishing his seruauntes in this lyfe, he dothe conforme and make them lyke to Christ, Phi. 1. that as they be lyke in sufferyng, so shall they bee in reigning. In punishyng hys churche in the world, he doth geue a demonstration of hys iudgement whiche shall come on all men, when the godly shal there fynd rest, though now they be afflicted: and the wicked now wallowing in welth shalbe wrapped in woe and smarte. In punishyng the pro­professers of his gospel in earth, he setteth forth the malyce of Sathan agaynst the gospell and hys people, Acts. 16 for the more confyrmyng of theyr fayth & the gospell to be gods worde in dede, and they be gods people: for els the Deuill woulde let them alone. In punishyng the louers of hys truth more then others which care not for it, he putteth them in mynde how they haue not had in price as they should haue had, the iuell of hys worde and gospel. Psalm. 119 Before such trial and experi­ence came, perchaunce they thought they had beleued & had had fayth, which now they see was but a lyp fayth, a mocke faith, or an opiniō. Al which thyngs we see are occasions for vs to take better hede, by meane of the crosse. Therfore third lye lette vs consider the crosse to be commodious for vs, to learne gods wisdome, and what is mans folishnes: gods displeasure at sinne: a desire to be wyth god: the conformitie wyth Christ: the general iudgement: the malice of Sathan: hatred of synne: the gospell to be gods word, and how it is to be estemed, &c. Thus much for thys.

Now will I fourthly briefly shew you, the crosse or trouble to be profitable for vs to learne and behold better, the prouidēce, presence, and power of god, that all these may be coupled together as in a chaine to hang about our necks: I meane gods iustice, mercye, wisedome power, presence, and prouidence. When all thinges be in rest, and men be not in trouble, then they are forgetful of god commonly, and at­tribute to much to their owne wisdome, polices, prouidence diligence, as though they were the procurers of their owne fortune and workers of their owne weale. But when the [Page 443] crosse commeth, and that in suche sorte as their wittes poli­cies and frendes cannot helpe, thoughe the wicked dispaire, runne frō god to Saintes, & suche other vnlawful meanes: yet do the godly therin beholde the presence, the prouidence and power of God. For the Scripture teacheth al things to come from God, weale, and woe: Amos. 3 and that the same shoulde be loked vpon as gods worke, although Sathan the Deuil be often an instrument by whome god worketh iustlye and mercifully. Iustly to the wycked, & mercifully to the godly: Thren. 3 Esay 45 Math. 10. as by the examples of wicked Saule and godly Iob, easely we may see gods worke by Satan, hys instrument in them both. The childrē of god therfore, which before forgatte god in prosperitie, now in aduersitie are awaked to see God in hys worke, and no more to hang on their owne forecastes, power, frendes, wisdom, riches, &c: but learne to cast them selues on gods prouidence and power, whereby they are so preserued and gouerned, and verye often miraculouslye deliuered, that the verye wycked cannot but see gods prouidence, presence, and power in the crosse and affliction of hys children, as they (his childrē I meane) to their ioy do feele it, Esay. 45. Ose. 1. 1 Reg. 2 Luke. 1. Psalm. 139 1. pet 5 thereby learning to knowe GOD to be the gouer­ner of al things. He it is that geueth peace: he it is that sen­deth warre: he geueth plenty and pouerty: he setteth vp and casteth downe: he bryngeth to death & after geueth lyfe: hys presence is euery where: his prouidence is within & wyth­out: hys power is the pyller wherby the godly stand, and to it they leane, as to the thyng no lesse able to set vp, then to cast down. Which thing ful wel the apostle saw in his afflic­tiōs, & therfore reioyced greatly in thē, 2. Cor. 4 that eminentia virtutis Dei, gods power myght singulerly be seene therein. Concer­nyng thys thyng I myght bryng forth innumerable exam­ples, of the affliction of gods childrē, both in y ^e old and new testament: wherein we may see how they felt gods presēce, prouidence, and power plentifully. But I wil omitte examples, because euery one of vs that haue ben or be in trouble, cannot but by the same remember gods presence whiche we fele by hys hand vpon vs: his prouidence which leaueth vs not vnprouided for, without any of our own prouision: and his power which both preserueth vs frō many other euils which els woulde come vpon vs, & also maketh vs able to beare more then we thought we coulde haue done. So very [Page 444] often dothe he delyuer vs by suche meanes, as haue bene thought most folish, and little to haue bene regarded, and therfore we shake of our slepe of security, & forgetting of god: our trust & shift in our own pollicies: out hanging on men, or on our owne power. So y ^t the crosse you see is commodi­ous fourthly, for to see gods presence, prouidence & power, & our negligēce, forgetfulnes of god, security, self loue, trust, and confidēce in our selues, and things in this life to be cast of, as the other are to be taken hold on. And this shall suf­fice for the commodities which come by the crosse, where­through we may be in loue with it for the commodities sake: which at length we shal find, thoughe presently in sence we fele thē not. Heb. 12 No castigatiō or punishmēt is swete for y ^e presēt instant saith the apostle, but afterwards the ende & worke of y ^e thing, is otherwise. As we see in medicines, y ^e more whol­som y ^t they be, the more vnpleasaunt is the tast therof: as in pilles, potions, and such like bitter stuffe: yet we will on the Phisitiōs word drinke them gladly for the profit which cō ­meth of them. And derely beloued, although to lose lyfe and goods or frēdes for gods gospel sake, it seme a bitter & sow­er thing, yet in y ^t our phisition which cānot lie, Iesus Christ I meane, doth tel vs that it is very wholsō, howsoeuer it be tothsome, let vs with good chere take the cup at his hand & drinke it merily. If the cuppe seme vnpleasaūt & the drinke to bitter, Exod. 15 let vs put some sugar therein euen a piece of that which Moises cast into the bitter water and made the same pleasaūt. I meane an ounce, yea a drāme of christes afflicti­ons & crosse, 1. pet. 4 which he suffred for vs. If we cal this to mind, & cast of them into our cup (considering what he was, what he suffred, of whom, for whō, to what end, & what came therof) surely we cannot loth our medicine but winke & drinke it lustely. Lustely therfore drinke the cuppe which christ ge­ueth and wil geue vnto you my good brethern and Sisters: I meane prepare your selues to suffer, whatsoeuer god will lay vpon you for the confessing of his holy name. If not be­cause of these .iij. things, that ye are not of y ^e world: ye suffer not alone, your trouble shal not hurt you: yet for y ^e commodities which come of y ^e crosse. I beseche you hartely to embrace it. The fight is but short, the ioy is exceding greate. Oportet semper orare, Luke. 18 we must pray alway. Then shal we vndoubted lye be directed in all things by gods holy spirit which christ [Page 445] hath promised to be our doctor, teacher and comforter, and therfore we nede not to feare what man or deuil can do vnto vs eyther by false teaching or cruel persecution: Iohn. 14 15, 16. for our pa­stour is such a one, that none can take hys shepe out of hys handes.

Thus much, Psal. 27, Heb. 13 1. pet 2 Ioh. 10 1. pet. 5. Act. 2. Exo. 20 my dere brethern and sisters in our dere lord & sauiour Iesus Christ, I thought good to write vnto you for your cōfort. From the which, if ye for feare of mā losse of goods, frends or life, do swarue or depart, thē ye depart, and swarue frō Christ, & so snarle your selues in Satās sophistry to your vtter subuersiō. Therfore as S. Peter saith, watch & be sober, for as a roring Lion he seketh to deuoure you. Be strong in faith, y ^t is, māmer not nor wauer not in gods pro­mises but beleue certainly, y ^t they pertain to you: y ^t god is w ^t you in trouble: y ^t he wil deliuer you, & glorifye you. Psalm. 93. Math. 26. But yet see that ye call vppon hym, specially, that ye enter not into temptation, as he taught hys Disciples euen at such tyme as he sawe Sathan desyre to sifte them, Luke. 22. as nowe he hathe done to syfte vs. O deare sauiour preuent him now as thou dydst then wyth thy prayer, I besech thee, and graunte that our fayth faynt not, but strengthē vs to cōfirme the weake, that they deny not thee and thy Gospell, 2. Pet. 2 Math. 10. Heb. 6.10. Mar. 8. Luke. i1 that they returne not to their vomyte, stumblyng on those synnes from the which there is no recouery, causing thee to deny thē before thy father, making their later end worse thē the beginning: as it chaūced to Lothes wife, Iudas Iscariot, Fraūces Spi­ra, and to many others. But rather strengthen them and vs all in thy grace, and in those thynges which thy worde tea­cheth, that we may here hazarde our lyfe for thy sake, and so shal we be sure to saue it: as yf we seke to saue it, Math. 6 we cannot but loose it, and that beyng lost, what profyte can we haue, yf we wynne the whole worlde. Oh set thou alwayes be­fore our eyes, not as reason doth, thys lyfe, the pleasure of the same, death of the body, and prysonment, &c: but euer­lastyng lyfe, and those vnspeakable ioyes which vndoubtedlye they shall haue, which take vp the crosse and follow thee, and eternal hell fire and destruction of soule and bodye for euermore which they must nedes at lēgth fal into, the which are afrayde for the hoare froste of aduersitye that man or the Deuil styrreth vppe to stoppe or hynder vs for goyng [Page 446] forward our iourney to heauens blisse, to the which do thou bryng vs for thy names sake, Amen.

¶To my deare frende and brother in the Lorde Maister George Eaton.

ALmightye God our deare father geue to you dailye more and more, the knowledge of hys truth, and a loue and lyfe to the same for euer in all thynges, throughe Iesus Chryste oure Lorde, Amen.

I shoulde begynne with thankes ge­uyng to god, and to you as hys steward, for the great bene­fites I haue oftentymes receyued from you, and speciallye in this tyme of of my most nede, farre aboue my expectatiō: but because thankfulnes lyeth not in wordes or letters, and because you loke not to heare of your wel doyng of man, I am purposed to passe it ouer wyth sylence and to geue my selfe presentlye to that whiche is more profitable vnto you: that is, as god shall lend me hys grace, briefly to labour, or at least to shew my good wyl, to helpe you in gods gifte to me, as you by your doyng the lyke in gods gyfte vnto you, haue, as alreadye done, so occasioned me greatly hereto. I woulde gladlye haue done it heretofore, but I haue bene discouraged to write vnto you, leaste hurte thereby mighte come vnto you: which is the only cause I haue not hether­to writted, nor now would not haue done, but that I stand in adout whether euer herafter I shal haue liberty to write vnto you. And therfore whilest I somthing may, I thought good to doe thus much, to declare vnto you, howe that, as I thynke my selfe muche bounde to God for you: so I desyre to gratifye the same as God should enable me.

The dayes are come and more and more do approch, in the whych tryal wyl be of such as haue vnfainedly redde and hearde the gospel: for all others wyll abyde no tryall but as the worlde wyll. But of you because I haue better [Page 447] hope, I cannot but, as pray to god, in hym to confyrme you: so to beseche you of the same. I knowe it will be a daunge­rous thinge in deede to declare that whiche in woorde you haue confessed, and in harte haue beleued, speciallye concer­nyng the papisticall Masse: but notwithstandyng, we must not for daungers departe from the truth, excepte we wyll depart from God. For in as muche as GOD is the truth, and the truth is God, he that departeth from the one de­parteth from the other. Nowe what a thyng it is to de­parte from God, I nede not to tell you, because you know it is no lesse then a departyng from all that good is, and not onely so, but also a coupling of your selfe to all that euill is: for there is no meane, eyther we departe from god and sticke to the deuill, or departe from the deuyll and sticke to God. Some men there be, whiche for feare of daunger and lo [...]le of that they must leaue, when, where, and to whom, they knowe not, doe deceaue them selues after the iuste iudge­ment of God, to beleue the deuill, because they haue no luste to beleue God, in harkenyng to Sathans counsaile of par­tynge stake with God: as to be persuaded that it is not e­uyll, or elles no great euill, inwardlye in harte to conceale the truth, and outwardly in facte to betraye it. And there­fore, thoughe they know the Masse to be abhomination, yet they make it but a strawe in going to it as the world doth: in whiche thynge the Lorde knoweth they deceaue them selues to dampnation, dreame they as they luste. For surely the bodye departyng from the veritye, and so from god, wil drawe and drowne in dampnation, the soule also. For we shall receaue accordyng to that we doe in the body, good or badde. And therefore the matter is more to bee considered then men make of it: the more it is to bee lamented. But I trust (my ryghte dearely beloued) you wyll consider thys with your self, and call your conscience to accompt, as gods word maketh the charge. Beware of false Auditours, which makyng a false charge, can get no quietnesse of the conscience after gods woorde. Therefore caste your charge, and there shall you see, that no beliefe of the harte iustifyeth, whiche hath not confession of the mouth to declare the same. No man can serue .ii. Maisters. He that gathereth not w ^t Christ [Page 448] (as no masse seer vnreprouyng it doth) scattereth abroade. Gods chosen are such as not only haue good hartes, but also kisse not their hands, nor bowe their knee to Baal. Christes Disciples are none but such as deny thēselues, take vp their crosse & folow him. He that is ashamed of Christ his truth in thys generation, must loke that Christ wil be ashamed of him in the day of iudgement. He that denyeth Christ before men, shal be denyed before God. Now, two kindes of denial there be, yea three kindes: one in hart, an other in worde, & the thirde in deede. In the which kindes, al masse gospellers be so bitten, that all the Surgeons in the world can laye no healing playster therto till repentaunce appeare and drawe out the matte [...] of vsing the euill and resorting to the Masse. For pure should we be frō all spottes, not onely of the flesh, but also of the spirite. And our dutye is to departe, not only from euill, that is, from the Masse. But also from the ap­pearaunce of euil, that is, from cōming at it. Woe vnto thē that geue offence to the children of God: that is, which occa­sion by any meanes, any to tarye in y ^e church at Masse time, much more then, they which occasiō any to come therto: most of all they which enforce any therto. Assuredly a most heuie vengeaunce of go [...] hangeth vpon such. Suche as decline to their crokednes, God wil lead on w ^t wicked workers, whose portion shal be snares, Psa. 11. fyre, brimstone, & stormye tempestes: Whose Palace and home shall be hell fyre and darkenesse: Whose cheare shall be weping and gnashing of teeth: Whose song shal be woe, woe, woe, from the which the lord of mer­cye deliuer vs.

My dearely beloued, I write not thys, as one that thin­keth not wel of you, but as one that would you dyd wel, and therfore to helpe you therto, I write as I write. Beseching God to open your eyes to see the daungers men be in that dissemble with God and man, to the ende you doe not the lyke: and also to open your eyes to see the hygh seruice you doe to God, in aduenturing your selfe and that you haue for hys sake. Oh that mens eyes were opened to see that y ^e glo­rye of God resteth vppon them, that suffer any thyng for his sake. Oh that we considered that it is happinesse to suffer a­ny thyng for Christes sake, which haue deserued to suffer so [Page 449] much for our synnes & iniquities. Oh that our eyes were o­pened to see the great reward they shal haue in heauē, which suffer the losse of any thing for Gods sake. If we knewe the crosse to be as a purgation moste profitable to the soule, as a purifying fyre to burne the drosse awaye of our dyrtinesse and synnes, as an ouen to bake vs in, to bee the Lordes breade, as soope to make vs white, as a stewe to mundifie and clense vs, as Gods framehouse to make vs lyke to Christe here in sufferyng, that we maye be so in reygning: then should we not so muche care for thys little shorte sor­rowe whiche the fleshe suffereth in it: but rather in con­sideration of the excedyng endlesse ioye and comforte which wyl ensue, we should runne fowards in our race, after y ^e ex­ample of oure Captayne Christ: who comforte vs all in our distresse, and geue vs the spirite of prayer, therein to watche and pray, that we be not led into temptation: whiche God graunt to vs for euer, Amen.

And thus muche I thoughte good to write to you at thys presente, to declare my carefulnesse for the well doinge of you, and all youre familye, whom I commende with you into the handes and tuition of God oure Father, So be it.

An other letter to Maister George Eaton.

ALmyghtye God oure heauenlye father, re­compence aboundauntlye into youre bo­some (my dearelye-beloued) here and eter­nallye, the good whiche from hym by you I haue continuallye receaued, sythen my comming into pryson. Otherwyse can I neuer be able to requite your louing kind­nesse here, then by praying for you, and af­ter thys lyfe, by witnessyng youre faythe declared to me [Page 450] by your fruites, when we shal come & appeare together be­fore y ^e throne of our sauiour Iesus Christ: whether (I thāke god) I am euē now a going, euer loking whē y ^e officers wil come & satisfie y ^e precept of y ^e Prelates, wherof, though I cā not cōplain, because I haue iustly deserued an hundreth. M. deathes at gods hands by reasō of my sines, yet I may and must reioice, because y ^e Prelates do not persecute in me mine iniquities, but Christ Iesus & his veritie: so y ^t they persecute not me, they hate not me, but they persecute Christ, they hate Christ. And because they cā do him no hurt (for he sitteth in heauē & laugheth thē & their deuises to scorne, as one daye they shal feele) therfore they turne their rage vpon his pore shepe, as Herode their father did vpō the infantes. Math. 2. Great cause therfore haue I to reioyce, y ^t my deare Sauiour Christ will vouchsafe amongest manye, to choose me to bee a vessel of grace to suffer in me (which haue deserued so often & iustly to suffer for my sinnes) that I might be most assured I shal be a vessell of honour, in whom he wil be glorifyed.

Therfore (my right dere brother in y ^e lord) reioice w ^t me, geue thanks for me, and cease not to pray, y ^e god for his mer­cies sake woulde make perfect y ^e good he hath begon in me. And as for the doctrine which I haue professed & preached, I vnto you do confesse in writing, as to the whole world I shortly shall by gods grace in suffering, y ^t it is the verye true doctrine of Iesus Christ, of hys Church, of hys Pro­phets, Apostles, & al good men: so that if an Aungel shoulde come from heauen and preache otherwyse, the same were accursed. Therefore wauer not (deare hart in the Lord) but bee confyrmed in it, and as youre vocation requireth, when God so wil, confesse it, though it be perillous so to do. The ende shall euidenlye shewe an other manner of pleasure for so doing, then tounge can tell. Be diligence in prayer, and watche therein. Vse reuerente reading of Gods worde. Set the shortnes of this time before your eies, & let not the eter­nitie y ^t is to come depart out of your memorye. Practyse in doing that you learne, by reading & hearing. Decline frō euil & pursue good. Remember thē that be in bondes, especially for the Lordes cause, as members of your body and fellowe heyres of grace. Forget not the afflictions of Sion, and the oppression of Ierusalem: and god our father shall geue you hys continuall blessing, through Christe oure Lorde, who [Page 451] guyde vs as hys deare children for euer, Amen. And thus I take my Vale and farewell wyth you (deare brother) for euer in thys present lyfe, tyl we shal meete in eternall blisse: whether our good God and father bring vs shortly, Amen. God blesse all your babes for euer, Amen. Oute of pryson thys .8. of Februarye.

A letter writen to hys Mother, as a farewell, when he thoughte he shoulde haue suffered shortlye after.

TThe Lord of lyfe and Sauiour of the world Iesus Christ, blesse you and comfort you, my good and deare Mother, wyth hys heauenly comfort, consolation, grace and spirite nowe and for euer Amen.

If I thought that dayly, yea almoste hour­lye you dyd not crye vpon God the father throughe Iesus Christ, that he woulde geue me hys blessing, euen the bles­sing of his children: then would I write more hereaboutes. But for asmuch as herein I am certayne you are diligente, and so I besech you good Mother to continue: I thynke it good to write somethyng whereby thys your crying might bee furthered. Furthered it wyll be, if those thynges which hynder it bee taken away. Among the which, in that I thynke my imprisonmente is the greatest and chiefest, I will there about spend thys letter, and that brieflye, leaste it myghte encrease the let, as my good brother thys brynger can tell you. You shall knowe therefore good Mother, He meaneth the daūger of more streat imprisonment that might hereby folow that for my bodye, thoughe it bee in an house oute of the whiche I can not come when I wyll, yet in that I haue conformed my wyll to Gods wyll, I finde herein ly­bertye enoughe I thanke God. And for my lodging, bed­dyng, meate, drinke, Godlye and learned companye, bookes and all other necessaryes for myne ease, comfort, [Page 452] and commoditye, I am in muche better case then I coulde wyshe, and Gods mercifull prouidence here is farre aboue my worthines. Worthines quoth I? Alas I am worthye of nothyng but dampnation. But besides all this, for my soule I finde much more cōmoditie. For god is my father, I now perceaue, through Christ: therefore in prisonyng me for hys Gospel, he maketh me lyke to the image of hys Sonne Ie­sus Christ here, that when he cōmeth to iudgement, I might then belike vnto him, as my truste and hope is I shall bee. Nowe maketh he me like to hys frendes the Prophets, A­postles, the holye Martyrs and Confessours. Which of them dyd not suffer, at the least, imprisonmente or bannyshment for hys Gospell and woorde? Nowe Mother, how farre am I vnmeete to bee compared to them? I (I say) whiche alwayes haue beene and am so vyle an hypocrite and grie­uous a synner? God myghte haue caused me long before thys tyme to haue beene caste into pryson as a theefe, a blas­phemer, an vncleane liuer, and an heynous offender of the lawes of the Realme, but deare Mother, hys mercye is so greate vppon both you and me and all that loue me, that I shoulde bee caste into pryson as none of these, or for anye suche vices: but onelye for hys Christes sake, for hys Gospelles sake, for hys Churches sake: that hereby, as I myghte learne to lamente and bewayle my ingratitude and synnes: so I myghte reioyce in hys mercye, bee thanke­full, looke for eternall ioye wyth Christe, for whose sake (praysed bee hys name for it) I nowe suffer, and therfore shoulde be merye and gladde. And in dede good Mother, so I am, as euer I was, yea neuer so merye and gladde was I, as I nowe shoulde bee, if I coulde get you to bee me­rye with me, to thanke God for me, and to praye on thys sorte. Ah good father whiche doest vouchsafe that my sonne being a greuous synner in thy fyghte, shoulde fynde thys fauoure with thee, to be one of thy Sonnes captaynes, and men of warre to fyghte and suffer for hys Gospelles sake. I thanke thee and praye thee in Christes name that thou wouldest forgeue hym hys synnes and vnthankefulnesse, and make perfecte in hym that good whiche thou haste be­gonne: yea Lorde I praye thee make hym worthye to suf­fer [Page 453] not onely imprisonmente, but euen verye death for thy truth, religion and Gospells sake. As Anna dyd applye and geue her fyrste childe Samuell vnto thee: so doe I deare father, besechyng thee for Christes sake to accepte thys my gifte, and geue my sonne Iohn Bradford grace al­wayes trulye to serue thee and thy people as Samuell did, Amen, Amen.

If on thys sorte Mother, from your harte you woulde praye, as I should be the most meryest man that euer was, so am I certayne the lettes of your prayer for my imprison­ment, woulde be taken awaye. Good Mother therefore marke what I haue written, and learne this prayer by hart, to saye it daylye, and then I shall be merye, and you shall reioyce: if that you continue as I truste you doe, in Gods true religion, euen the same I haue taughte you, and my father Traues (I trust) will put you in remembraunce of: my brother Roger also I truste doth so dayly. Go to ther­fore and learne apace. Although the deuyl cast diuerse lettes in the waye, God, in whom you trust, wyll caste them a­waye for hys Christes sake, if you will call vppon hym, and neuer wyll he suffer you to bee tempted aboue that he will make you able to beare. But howe you shoulde doe herein, the other letter I haue written herewith, shall teache you, This letter cō ­meth not to our handes. which I would none should read til my father Traues haue red it, and he will geue you by Gods grace, some instructi­ons. Now therfore wyll I make an ende, praying you good Mother, to looke for no moe letters: for if it were knowen that I haue penne and inke and did write, then shoulde I wante all the foresayde commodies I haue spoken of con­cernyng my body, and be cast into some dungeon in fetters of yron: which thing I know would greue you, & therefore for gods sake, see that these be burned when thys litle pray­er in it, is copyed out by my brother Roger: for perchaunce your house may be searched for such geare, when you thinke litle of it, & looke for no moe swete Mother, till eyther God shall deliuer me and sende me oute, eyther you and I shall meere together in heauen, where we shal neuer part a sun­der, Amen.

I require you Elizabeth & Margeret my sisters, y ^t you wil feare God, vse prayer, loue your husbands, be obediēt vnto [Page 454] them, as God wylleth you: brynge vppe your children in Gods feare: and be good houswifes. God blesse you both, with both your husbandes my good brethren, whom to do good, because I now can not, I will pray for them and you. Commend me to my sister Anne, Mother Pike, T. Sorro­cold and hys wyfe, R. Shalcrosse and his wyfe, R. Bolton, I. wilde, M. Vicar, the person of Mottrom, Syr Laurence Hall, with all that loue, and I truste lyue the Gospell: and God turne Syr Thomas hys harte, Amen. I wyll daylye praye for hym. I nedee not to sette my name, you knowe it well enoughe.

Because you shoulde geue my letters to father Traues to be burned, I haue written here a prayer for you to learne to praye for me good Mother, and an other for all youre house in your euenyng prayer to pray w ^t my brother. These prayers are written with myne own hand: Kepe them styll, but the letters geue to father Traues to burne, and geue fa­ther Traues a copye of the latter praye.

Another letter to hys Mother, as hys laste farewell vnto her in thys worlde a litle before he was burned.

GOds mercy and peace in Christ, be more and more perceaued of vs, Amen,

My moste deare Mother in the bowels of Christ, I hartely pray & besech you to be thāk­ful for me vnto God, which thus now taketh me vnto him self. I die not, my good Mother, as a thiefe, a murtherer, an adulterer &c: but I die as a wit­nesse of Christ hys gospel & veritye, which hetherto I haue confessed (I thanke god) as well by preaching, as by prison­ment, and now euen presently I shall moste willingly con­fyrme the same hy fyre. I knowledge that god moste iustlye myght take me hence symply for my sinnes (whiche are ma­nye, greate and greuous, but the Lorde for hys mercye in Christ, hath pardoned them all I hope) but now deare Mo­ther, [Page 455] he taketh me hence by this deathe, as a confessour and witnes that the religion taughte by Christe Iesu, the Prophetes and the Apostles, is gods truthe. The prelates doe persecute in me Christ whom they hate, and his truth which they may not abyde, because their workes are euil and may not abide the truth and lyght, lest men should see their dark­nes. Therfore my good and most deare Mother, geue than­kes for me to god, that he hath made the fruite of your wōbe to be a wytnes of hys glory, and attend to the truth whiche (I thank god for it) I haue truly taught out of the pulpit of Manchester. Vse often and continual prayer to God the fa­ther through Christ. Harken, as you may, to the scriptures: serue God after hys worde and not after custome: beware of the Romyshe religion in Englande, defyle not your selfe wyth it: cary Christes crosse as he shall saye it vppon your backe: forgeue them that kyll me: pray for thē, for they know not what they do: committe my cause to god our father: bee myndeful of both your daughters to help them as you can. I send all my writinges to you by my brother Roger: doe wyth them as you will, because I cannot as I woulde: he can tel you more of my mynd. I haue nothyng to geue you or to leaue behind me for you: onely I pray God my father for hys christes sake, to blesse you and kepe you from euyll. He geue your patience, he make you thankeful, as for me so so for your selfe, that wyll take the fruite of your wombe to witnesse hys verity: wherin I confesse to the whole worlde I dye, and departe thys lyfe in hope of a much better: which I loke for at the hands of god my father through the me­rytes of hys deare sonne Iesus Christ. Thus my deare Mother I take my laste farewell of you in this life, besechyng the almighty and eternall father by Christ, to graunte vs to mete in the lyfe to come, where we shall geue hym continu­all thankes and prayse for euer and euer, Amen.

To one by whom he had receiued much comfort and reliefe in hys trouble and imprisonment.

THe mercy of god in Christ, peculier to hys children, be e­uer more felt of you, my derely beloued in the lord, Amē.

When I consider with my selfe the benefites which God hath shewed vnto me by your meanes, if I had so good and thankfull a hart as I would I had, I could not wyth drye eyes geue him thākes: for certainly they are very many and great. And nowe beyng yet still the lordes prisoner. I per­ceiue from him moe benefits by you. For the which I thinke my self so much bounde to you, my good brother (althoughe you were but y ^e instrumēt by whō god wrought and blessed me) that I loke not to come out of your dette by anye plea­sure or seruice that I shal euer be able to do you in this life. I shal hartely pray vnto god therfore to requite you y ^e good you haue done to me for his sake: for I knowe y ^t which you haue done, you haue done it simply in respect of god & his word. He therfore geue you dailye more & more to be tonfir­med in his truth & word, & so plētifully poure vpō you y ^e ri­ches of his holy spirit and heauēly treasures laid vp in store for you, y ^t your corporal & earthly riches may be vsed of you as sacraments & significations thereof: the more to desire the one, that is the heauēly, and the lesse to esteme the other, that is the earthly. For Satans sollitation is, so to set be­fore you the earthly, that therin and thereby you should not haue accesse to the consideration of the heauenly, but as one bewitched should vtterly forgette them, and altogether be­come a louer & worshipper of y ^e erthly Māmon, & so to fal to couetousnes & a desire to be rich, by y ^e meanes to bring you into many noisom and hurtful lustes: as now adais I heare of many which haue vtterly forsakē god & al his heauēly ri­ches, for Antichrists pleasure & the preseruing of their worldly pelf, which they imagine to leaue to their posterity: wher­of they are vncertain, as they may be most certain they leaue to thē gods wrath & vēgeaūce, in his time to be sent by visi­tation, if they in time, hartely repēt not, & preuēt not y ^e same, by earnest praier. Wherin my good brother, if you be diligēt, harty, & perseuer, I am sure god wil preserue you frō euyll [Page 457] & frō yelding your self to do as y ^e world now doth, by allowing in bodely fact in the Romish seruice, that which the in­ward cogitatiō & mind doth disalowe. But if you be cold in prayer & come into cōsideration of earthly & present thinges simply, thā shal you fal into faithles folies, & woundyng of your conscsēce: from which god euermore preserue you with your good wife & your babe Leonard & al your family, to y ^t which I wish the blessing of God now and for euer, through Christ our Lord, Amen.

I pray you geue thankes for me to your old bedfellow, for his greate frendship for your sake shewed to me, when I was in the Tower.

To my dearely beloued Syster Mystres A. VV.

THe euerlasting peace of Christ be more & more liuely felt in our hartes, by the operatiō of the holy ghost, now and for euer, Amen.

Although I know it to be more then nedeth, to write any thing vnto you, good Syster, beīg (as I dont not you be) diligētly exercised in reading of y ^e scriptures, meditating y ^e same, & harty praier to god for the helpe of his holy spirit, to haue the sense & feelyng especially of the comfortes you reade in gods swete boke: yet hauing such opportunitie, & knowing not whether hereafter I shall haue the like (as this bringer can declare) I thought good in few wordes to take my fare­wel in writing, because otherwise I can not. And now me thinkes I haue done it. For what els can I, or should I say vnto you (my derely beloued in the lord) but farewel: Fare­wel dere Sister, farewell. How be it in the lord, our lord (I say) farewel. In him shal you farewel, & so much the better, by how much in your self you fare euil, & shal fare euil. Whē I speake of your self, I meane also this world, this life, & al things properly perteining to this life. In thē as you loke not for your welfare, so be not dismaide when accordinglye; you shall not feele it. To the lord our god, to the Lambe our Christ, which hath borne our sinnes on his back, and is our mediator for euer, do I send you. In him loke for welfare, & that w ^tout all wauering, because of his owne goodnes and truth, whiche our euilnes and vntruth cannot take awaye. Not that therefore I woulde haue you to flatter your selfe [Page 458] in any euill or vnbeliefe, but that I would comfort you, that they should not dismay you. Yours is our Christe wholye: Yours I say he is, wyth all that euer he hath. Is not thys welfare trow you? Mountaynes shall moue and the earthe shall fall, before you fynde it otherwyse: say the lyer Sathan what he lyste. Therfore good Sister farewel, and be merye in the Lord: be mery I say, for you haue good cause. If your welfare, ioy, and saluation hanged vpon any other thyng, then only gods mercy and truth, then might you wel be sad, heauy, and stand in a doubte. But in that it hangeth only v­pon these two, tell Satan he lyeth, when he would haue you to stand in a māmeryng, by causyng you to cast your eyes, which only in thys case should be set on Christ your sweete sauiour, on your selfe in some parte. In dede looke on your selfe, on your fayth, on your loue, obediēce &c. to awake you vp from securitie, to styrre you vp to diligence in doyng the things apperteyning to your vocatiō: but when you would be at peace wyth god, and haue true consolation in your cō ­science, altogether loke vpon the goodnes of god in Christ. Thynke on this commaundement, which precedeth all o­thers, that you must haue no other gods but the Lorde Ie­houah, which is your Lord and god: the which he could not be, if that he dyd not pardon your synnes in very dede. Re­member that Christe commaundeth you to call hym father for the same entente. And hereto call to mynde all the bene­fites of god hetherto shewed vpon you: and so shal you fele in very dede, that which I wyshe vnto you now, and praye you to wyshe vnto me, farewell or welfare in the Lord Ie­sus: wyth whome he graunte vs shortlye to meete as hys chyldren, for hys name and mercyes sake, to oure eternall welfare, Amen, Amen,

¶An other letter to Mystres A.VV.

ALmighty god our heauenly father for hys christes sake, encrease in vs fayth, by which we may more and more see what glory and honour is reposed, [Page 459] and safely kept in heauen, for all them that beleue wyth the hart, and confesse Christe and hys truthe wyth the mouthe, Amen.

My derely beloued, I remember that once heretofore I wrote vnto you a Vale or a farewell vpon coniecture: but now I wryte my farewell to you in thys lyfe in dede, vpon certaine knowledge. My staffe standeth at the dore: I con­tinually looke for the Shiriffe to come for me, and I thank God, I am ready for hym. Now go I to practise that which I haue preached. Now am I climing vp the hil: it wil cause me to puffe and blow before I come to the cliffe. The hill is stepe and high: my breath is short, and my strength is feble: pray therfore to y ^e lord for me, that as I haue now through hys goodnes, euen almost come to the toppe, I may by hys grace, be strengthned, not to rest til I come where I should be. Oh louing Lord, put out thy hande and drawe me vnto thee: for no man cōmeth, but he whome the father draweth. Se (my derely beloued) gods louing mercy: he knoweth my short breath and great weakenes. As he sent for Helias a f [...] ­ry chariote, so sendeth he for me: for by fyre my drosse muste be purifyed, that I may be fine gold in hys syghte. Oh vn­thankefull wretche that I am: Lorde do thou forgeue me myne vnthankfulnes. In dede I confesse (ryghte deare to me in the lord) that my synnes haue deserued hell fyre: much more then, thys fyer. But loe, so louyng is my Lorde, that he conuerteth the remedye for my synnes, the punishmente for my transgressions, into a testimoniall of hys truth, and a testification of hys verity, which the Prelates doe perse­cute in me, and not my synnes: therfore they persecute not me but Christ in me, which I doubte not wyl take my part vnto the very ende, Amen.

Oh that I had so open an harte, as coulde so receiue as I should do, this great benefite and vnspeakable dignitye, which God my father offreth to me. Now pray for me (my derely beloued) pray for me y ^t I neuer shrinke. I shal neuer shrynke I hope, I trust in the Lorde, I shal neuer shrinke: for he that alwayes hath taken my parte, I am assured wil not leaue me when I haue most nede, for hys truth & mer­ties sake. Oh Lord helpe me: into thy handes I commende me wholy. In the Lorde is my my truste, I care not what [Page 460] man can do vnto me, Amen. My derely beloued say you A­men also, and come after if so god call you. Be not ashamed of the gospell of Christ, but kepe company wyth hym stil. He wyll neuer leaue you: but in the myddest of temptation wil geue you an outscape, to make you able to beare the brunte. Vse harty prayer: reuerently reade and heare gods worde: put it in practise: looke forthe crosse: lift vp your heades, for your redēption draweth nigh: know that the death of gods saintes is precious in hys syght: be mery in the Lorde: pray for the mitigation of gods heauy displeasure vpon our countrey. God kepe vs for euer: God blesse vs wyth his spiri­tuall blessynges in Christ. And thus I bydde you farewell for euer in thys present lyfe. Pray for me, praye for me, for gods sake, pray for me. God make perfecte hys good worke begonne in me, Amen. Out of prison this 7. of February.

¶To certayne godlye men relieuers and hel­pers of hym and others in theyr im­prisonmente.

THe peace of Christ which passeth all pleasure and worldly felicity, be daily more and more felte in your hartes (my right derely beloued in the Lord) by the inwarde workyng of the holy spirite, the earnest of our inheritaunce, and guider of gods electe: wyth the whyche god our dere father more & more endue vs al vnto the ende, for hys beloued sonnes sake our lord Iesus Christ, Amen.

Praysed be god the father of our lord Iesus Christ, which is a father of mercy & a god of al consolation, that hath bles­sed you w ^t the knowlege & loue of his truth, not only to your own cōfortes, but also the great ease & cōfort of many, which without the helpe of god by you hetherto, had bene in much more misery. By your releuing the lordes prisoners, I am brought to see the rote wherof the worke doth spring, euen y ^e knowlege & loue of gods truth, wherfore we are in hādes. [Page 461] The which knowledge & loue, in that it is a blessyng of all blessings the greatest (for it is euen eternal life. Ioh. 17) I cā ­not but praise god for you on this behalfe, that it hath plea­sed hym to much you worthy so excellēt & singuler a bene­fit: which is more to be estemed, desired & cared for, thē any thyng els. The world, for al that euer it hath, cānot attayne by any meanes to this blessing, which God our father hath geuē you freely of his own good wil through christ, euē be­fore ye were purposed to desire it. Therfore I besech you al to be thankful with me & to reioyce in y ^e lord. For if he haue geuē vs such a gift vnasked, vndesired, yea vnthought vpō: how can it be y ^e he wil deny vs any good thing now, which may be necessary for vs? Wil he (trow ye) sowe his sede in the ground of your hartes, & not kepe away the foules from picking it vp? would he so bestow his sede in you as he hath, if that he would not hedge in your hartes his field, frō commō pathes & frō breaking in of beastes to destroy it? Wil he be more careles thē a good husbandmā to wede out y ^e wedes which are in vs, lest they should ouergrow the corne of hys word? Wil not he bestow mucke & marle vpon vs, that we may bring forth more fruite? Yf in a good husbandman this be not lacking, alas how should we thinke then but y ^t y ^e lord god, a good husbandman & nothing but good, & only good: how (I say) should it be, but that he is moste careful to kepe his sede alredy sowē in your hartes by y ^e ministery of vs & o­ther his preachers, & that to y ^e bringing forth of iust and ful frutes? He that hath begōne with you doute not (my derely beloued) but that he wil happely make an end with you. He hath begon to sow his sede in you, as I dare say ye feele it: be sure thē that al this wil follow: First he wil haue Skare­crowes in your hartes: I meane, such sparkcles of his feare wil he droppe, yea already he hath dropped into you, that y ^e birdes of y ^e aire, vain & euil cogitatiōs shal not be cherished of you, but expelled, by crieng to y ^e lord for his help. Secōdly he wil make such hedges, as shal kepe you aswell from by pathes of al euil customes & vsages, as also preserue you frō y ^e power of euil, & dominiō of sinne, which would haue y ^e vpper hād on you. Thirdly he wil doutles poure such showres vpō you to supple you, so [...]ede you, so mucke & marle you by tēptation & other exercises, y ^t the Sunshine of persecutiō [Page 462] shall make more to the ripenyng of hys seede in you, then to the witheryng of it away.

These thynges (my dearely beloued) the Lord god, which hath begonne them in you and for you, wyll continue with you: that in the ende you maye be broughte into hys barne, there to reste wyth hym in eternall felicitie. For Gods sake therfore wayte and looke for no lesse then I haue told you, at hys handes: a greater seruice can you not geue him. Yf god kepe not y ^e order I haue told you, but perchaūce be­ginne to mucke and marle you: to poure hys showers vpō you: to nippe you with his weeding tonges, &c: reioice & be glad that God wyll doe that in you and wyth you at once, which a long tyme he hath bene a workyng in & for others. Now vndoubtedly great showers are fallen, to supple our hartes that gods word might enter therin and take roote. Now the Lord goeth a weedyng, to weede out of vs oure carnality, securirye, couetousnes, selfe loue, forgetfulnes of God, loue of this world. Now the lord doth mucke & mar [...]e vs, loading vs wyth heapes and burdens of crosses, that our hartes myghte be made good grounde to bryng forthe fruite to gods glory by patience, as well in suffryng inward temptations and griefes, wherof we must complayn to the Lord for hys Skarecrowes to dryue them forth of vs, [...]s also in sufferyng outward assaultes: for the which we must cry to our Maister for hys hedges and defence. Which hathe ij. partes: the one concernyng vs, to helpe and deliuer vs: and the other concernyng our, or rather hys obstinate ad­uersaries, to take vengeaunce vpon them: which he will do in hys tyme.

Therfore let vs by patience possesse our soules, knowing that they which perseuer to the ende shalbe saued. Let vs not be werye of well doyng: for in our tyme we shall reape the fruites therof. But rather whiles we haue tyme, let vs redeme it in doyng well to al men, but specially to the hous­hold of fayth. which thyng hether to you haue done (the lord therfore be praysed, and in the day of hys comming, he recō ­pence you) and in the rest I hope well: I meane, that you haue declared no lesse in cōfessyng the truth planted in your hartes, by your wordes and workes after your uocation, to [Page 463] the glory of God. I hope you haue godly behaued your sel­ues, not being as too many be now a daies, euen mungrels, geuing halfe to God & halfe to the worlde, halting on both knees, going two waies: I meane it of y ^e Masse gospellers, which are worse thē any papistes. In this point I hope wel of you (my dearly beloued) that you haue not contaminated your selues, that you haue both confessed the truth as ofte as nede hath requyred, and also haue refrayned from comming to church now, where is nothing but idolatrous seruice. [...] hope you haue glorifyed god both in soule and body. I hope you haue gathered w ^t Christ & not scattered abroad. I hope you haue drawen no yoke with vnbeleuers, nor communi­cated with other mens synnes, but haue abstayned from all appearaunce of euill, confessing in harte, confessing in tong, confessing in dede & acte the true knowledge of God, which he hath of hys great mercye geuen vnto you, not to bee as a candle vnder a bushell, but vppon the candlesticke, to geue light that men may see your good workes and glorifie your father which is in heauen. All thys I hope of you (my belo­ued) and also of al puritie of life and godly conuersation, not doubting but in this behalf also, you haue declared gods ve­ritye in your harte, and for the Lordes sake do so still in all poyntes: that is, in your vocations be diligent and ryghte­ous, towards your selues be sober and pure, towards your neyghbours be charitable and iuste, towardes god be fayth­full and thankefull, louing and obedient. Vse earnest and often hartye prayer. Meditate much vpon, and often hear­ken to y ^e word of god. If you be called, geue with modestye an accompt of the hope whiche is in you. Be not ashamed of Gods true seruice: allow not that with your presence which is contrary to Gods wil. Make not the mēbers of Christes Church, that is, your selues, mēbers of Antichristes church. Be not ashamed of y ^e gospel, or of such as be bound therfore: but rather be partakers therof, first inwardly by cōpassion, prayer, &c: then outwardlye by geuing according to that the Lord hath lent you to that ende: and laste of all, by suffering wyth vs if God so will, and if it be nedeful for you. For my dearly beloued, be certayne that no mā can touch you or lay handes vpon you, but by the will of God, which is all good towards you, euen as the wil of a most deare father, which [Page 464] an not alwayes be angrye, or otherwyse vse his rodde, then only to chastice and correct, not to destroy hys children. A­gayne, be certayne that no crosse shall come vnto you before you nede it. For God is oure Phisicion, and when he seeth oure soules in perill, he preuenteth the peryll by purgation and ministring Phisicke, which is the crosse. As therfore for the body, we follow the aduice of the Phisicions for y ^e health thereof, thankefully vsing their counsell and obeying theyr preceptes: so for gods sake, let vs for our soules being sicke, thankefullye receaue the heauenlye Phisicions phisicke and dyet: so shall we waxe stronge men in GOD and in hys Christe. Which thyng I besech thee O holy spirite to worke in vs all, Amen.

My dearly beloued, thys haue I brieflye written vnto you, Phil. 4. not as one that seketh any giftes, as Paul sayth, but as one that seeketh aboundaunt fruites on your behalfe, and to your commoditye. For it is better to geue then to receaue, sayteh Christe by hys Apostle S. Paule: who testifyeth that according to that we sowe, so shal we reape. He that soweth little, 2. Cor. 9. shall reape little: he that soweth muche shall reape much. Neuer shoulde we forgette, how that the Lorde Ie­sus being riche, for our sakes became poore, that we myght be made riche by hym. Agayn, neuer shoulde we forget that we are dead to sinne, and aliue to ryghteousnesse. Therefore shold we liue wholy vnto god & for god, & not for our selues. In al things therfore we must auoide the sekyng of our sel­ues, as wel in doing, as in leuing things vndone. If y ^e crosse come vpon vs therfore, then are we happy, for the spirite of God and the glorye of God, resteth vpon vs. Therefore re­ioyce (saith christ) for your reward is great in heauē. Math. 5 In this we are made like to Christe here: therefore we shal be so els where, euē in eternal ioye & endlesse glory. The high way to heauē, you know is afflicciō: so that al that wil liue godly in Christ Iesu, must suffer persecution. If we were of y ^e world, the world wold loue vs: Iohn. 15 but we are not of y ^e world, but beare witnes against y ^e world, & therfore the worlde doth hate vs. But let vs reioice, our lord hath ouercome y ^e world. He suf­fred out of y ^e Citie, bearīg our rebuke, saith y ^e Apostle. Let vs then go out of oure tentes & beare hys rebuke: that is, let vs denye our selues, Heb. 13 take vp our crosse, which is his also, & fol­lowe him. Let vs know & esteme this more riches, thē al the [Page 465] treasures of y ^e world, as Moses did. Let vs know, y ^t he that saueth his life, shal lose it. Let vs know y ^t the way to saluatiō is a strait waye, and a waye wherein we can not carye oure bagges and chestes w ^t vs. Let vs know y ^t no excuse of wife, farme, house or childrē, wil excuse vs. Let vs know y ^t in this case we must be so far frō louing father, mother, Luke. 14▪ wife & chil­dren, that we must hate thē & our own selues also. Though this be a hard saying, yet we must not leaue our loades man for a litle foule way. Yea rather we shoulde knowe in dede, that it is but hard to y ^e flesh, which, if she be hādled deintely, will be imperious: vnder muste she be kepte, that y ^e spirit, which is a precious thing in gods sight, may haue her cōmo­dities. If we should follow y ^e fansye of the fleshe, we coulde not please god. Against it we haue made a solemne professiō, as also agaynst the deuil & the world in oure baptisme. And shal we now loke for easie thyngs of our enemies? Shal we not loke rather to be hardly entreated of thē? O y ^t we considered oftē & in dede what we haue professed in baptisme: then y ^e crosse & we should be wel acquainted together. For we are baptised into Christs death: that is, as to be pertakers of the benefite of his death, which is remission of sinnes: so to bee made like therunto cōtinually by dying to sinne. O that we cōsidered what we be: where we be: whether we are going: who calleth vs: how he calleth vs: to what felicitie he calleth vs: wherby he calleth vs: then my deare harts in the Lord, we should say to al worldly persuasions & persuaders, fol­low me Sathan, thou seuerest not those things y ^t be of god, but the things that be of men. Shall we not drinke y ^e cuppe which our heauenly father hath appoynted for vs? O Lord god opē y ^u our eyes y ^t we may see the hope wherunto y ^u haste called vs. Geue vs eyes of seing, eares of hearing, & hartes of vnderstanding. In the fauour y ^u bearest to thy people, re­member vs: visite vs with thy sauing health, that we maye see the good things thou hast prepared for thy elect childrē: that we may haue some syght of thy heauenly Ierusalē, and haue some tast of the swetenes of thy house. O deare father, kindle in vs an earneste desire to bee with thee in soule and body, to prayse thy name for euer withall thy saintes in thy eternall glorye, Amen.

To my deare fathers. D. Cranmer. D. Ridley and. D. Latimer.

IEsus Emanuell. My deare fathers in the Lorde, I beseche God oure sweete father, throughe Christ, to make perfecte the good he hath begonne in vs all, Amen.

I had thought that euery of your staues had stande nexte the doore, but nowe it is o­therwise perceaued. Our deare brother Rogers hath bro­ken the Ise valiauntlye, and as thys daye (I thinke) or to morrowe at the vttermoste, hartye Hoper, syncere Saun­ders, and trustye Taylour ende theyr course and receaue their crowne. The nexte am I, whiche hourely looke for the porter to open me the gates after them, to enter into the desyred reste. God forgeue me myne vnthankefulnesse for thys exceedyng greate mercye, that amonges so manye thousandes, it pleaseth hys mercye to choose me to be one in whom he wyll suffer. For althoughe it bee most true, that luste patior (for I haue beene a greate hypocrite and a greuous synner, the Lorde pardon me, yea he hath done it, he hath done it in deede) yet, hic autem quid mali fecit? Christe whom the Prelates persecute, hys veritye whiche they hate in me, This is a sin­guler mercye of God, to haue death which is a due punyshmente for synne, turned into a demonstratiō and [...]es [...]ficati­on of the Lordes truth. hath done no euill, nor desermeth death. Therefore oughte I moste hartelye to reioyce of thys dignation, and tender kindnesse of the Lorde towardes me, whiche vseth the remedye for my synne, as a testimoniall of hys testa­ment, to hys glorye, to my euerlasting comforte, to the edi­fying of hys Church, and to the ouerthrowing of Anti­christe and hys kyngdome. O what am I Lord, that thou shouldest thus magnifye me so vyle a man and myser, as al­wayes I haue bene? Is this thy wonte to sende for suche a wretche and an hypocrite as I haue bene, in a fierye cha­riot, 4. Regū. 2 as thou diddest for Helias? Oh deare fathers, be thank­full for me, and praye for me, that I styll maye bee founde worthie, in whom the Lord would sanctifye hys holy name. [Page 467] And for your parts, make you readye, for we are but your gentlemen hushers. Nuptiae agni paratae sunt, venite ad nup­tias. I now goe to leaue my flesh there, where I receaued it. He meaneth that he shold be cōueyed by the Queenes Garde into Lankeshire to be burnt, as the aduersa­ries had one [...] determined: like as ignati­us was by a company of souldiers con­ueyed to Rome, & cas [...] to the Leo­perdes. Eccle. hist. Libr. 3. Cap. 36. I shal be conueyed thether, as Ignatius was to Rome, Leo­pardis: by whose euil I hope to be made better. God graunt, if it be his will that I aske, it maye make them better by me, Amen. For my farewell therefore, I write and sende thys vnto you, trusting shortlye to see you, where we shall neuer be seperated. In the meane season I will not cease, as I haue done to commende you to our father of heauen. And that ye would so do by me, I most hartely pray euery one of you: You know now I haue most nede. But fidelis deus, qui nunquam finet nos tentari supra id quòd possumus. He neuer did it hetherto, nor now, I am assured, he wyll neuer do, A­men. A dextris est mihi, non mouebor. Propter hoc laetabitur cor meum, quia non derelinquet animam meam in inferno, nec dabit me sanctum suum, per gratiam in Christo, videre corruptionem. E carcere raptim, expectans omni momento carnificem. The. 8. of febr. Anno. 1555.

To the Ladye Vane.

OVr deare and moste meeke father, alwayes be with vs for his Christes sake, and as his children guide vs for euer, Amen

Your comfortable and necessarye letters laste sente to me, ryghte worshipfull and dearely beloued, doe deserue at my hands, as other your benefites haue done, that which I can not geue. The Lord my God recompence you, as he can and will vndoubtedly. Nowe am I going to my good father and your father: now am I going to my Christ and your Christe: nowe am I going to my home and your home. I goe before but you shall followe: howbeit when or which way, I know not, the Lord knoweth. Vnto his pro­uidence and will, commend your selfe. For as it can not but [Page 468] come to passe, so is there nothing so good to vs as it is. Happy were we that euer we were borne, that God myghte set forth his glory by vs, how soeuer he do it. Though I am led (as to Peter was sayd) whether I woulde not, yet with me and for me geue thankes y ^t it pleaseth my father thus to lead me. I haue deserued, yea euē since I came into this pri­son, many a shamefull death: such and so great is my ingra­titude and sinnes. But loe, the tender kindnesse of my father doth correct me as a childe & sonne, making the remedie for my sinnes an occasion of his glory, a witnessing of his veri­tie, a confirmation of his true religion, heretofore set forth & preached by me. Wherin (good Madame) persiste & you shal be safe. Be not now ashamed of it, for though it seme to be o­uercome, yet by suffering it ouercommeth: that Gods wise­dome, which is folishnesse to y ^e world, gods power, which is weaknes to the reason of man, may triumph and confound that which with the world is wise and mightie. Now do I beginne to be Christes disciple: now I beginne to be fashi­oned like to my Maister in suffering, that so I maye bee in reygning: nowe do I for euer take my farewell of you for thys lyfe: nowe commend I my selfe into the handes of my father, by whose prouidence I came into thys worlde, by whose prouidence I haue bene kept in thys worlde, and by whose prouidence I do departe hence. And as his proui­dence is towardes me, so doubte you nothing but it is to­wardes you: thoughe not in such sorte exteriourlye, yet in such loue, sollicitude, and carefulnesse for you interiourlye. God, our God, & father of mercy, for the blood of his Christ, washe away al our sinnes, comfort hys Church, strengthen the weake, conuert or confoūd, as may make most to his glo­ry, his ennemies, and he with vs Emanuell for euer, A­men, Amen.

To my good brother Augustine Berneber.

MYne own good Augustine, the Lorde of mercy blesse thee my deare brother for euer. I haue good hope [Page 469] that if you come late at nyght, I shall speake with you, but come as secretly as you can. Howbeit, in the meane season if you can, and as you can, learne what Maister G. hath spo­ken to Doctor Storie and others. The cause of al this trou­ble both to my keper and me, is thought to come by him. It is sayd that I shall be burned in Smithfield and that short­lye. Domini voluntas fiat. Ecce ego domine, mitte me. Ah myne owne sweete frend, I am nowe alone, lest I shoulde make you & others worse. If I shoulde liue, I would more ware­ly vse the companye of gods childrē then euer I haue done. Iram domini portabo, quon [...]am peccaui ei. Mich. 6. Commend me to my most dere Sister, for whom my hart bledeth, the Lord com­fort her and strengthen her vnto the ende. I thinke I haue taken my leaue of her for euer in this life, but in eternal life we shal most surely meete and prayse the Lord continually. I haue now taken a more certayne aunswere of death, then euer I dyd: and yet not so certayne as I thinke I shoulde do. I am now as a sheepe appoynted to the slaughter. Ah my God the houre is come, glorifye thy moste vnworthye childe. I haue glorifyed thee, sayth thys my swete father, & I will glorify thee, Amen. Ah myne own bowels, prayse God for me, and pray for me: for I am his I hope: I hope he wil neuer forsake me, though I haue aboue all other moste de­serued it. I am the moste singuler example of hys mercye: praised be hs name therefore for euer. Cause Mystres Per­poynte to learne of the Shriefe M. Chester, what they pur­pose to do with me, and knowe if you can, whether there be any writ forth for me. Factus sum sicut nicticorax in domicilio, Psa. 101. [...] passer solitarius in tecto. Ah my Augustine, how long shall Gods enemyes thus triumphe? I haue sent you thys of the baptisme of children to write oute, when thys is done, you shall haue other thyngs. Pray, pray myne owne deare hart, on whom I am bolde. The keper telleth me that it is death for any to speake with me, but yet I trust that I shal speake with you.

To myne owne good Augustine.

[Page 470] DEare brother Augustine, I can not but bee bolde of you in my nede, and therfore I write as I do. Come hether betimes, I pray you, in the mornyng, & vse so to do: for then I thinke you shall speake with me. Also vse to come late in the euenyng, & let me know whether, in the daye tyme I may send for you. Pray Walshe to steale you in, as I hope he will doe. If he do bryng you in, then shall thys whiche followeth not neede: but doubtyng the worst, thys do I write. Fyrst wil my man William to make all thinges readye for me, for I am persuaded I shall into Lankeshire there to be burnt: howbeit first they say I must to the Fleete. Then will him to harken earelye in the mor­ning, whether I be not conueyed away before men beware. Also I pray you, will Robert Harrington, who I hope wil go with me, to looke for that iourney. Visit often my deare sister, and although I can not nowe write vnto her, as I would (for al things are more straunge here, & cases more & more perelous) yet tell her that I am carefull for her: desire her to be of good comforte: God shall geue vs to meete in hys kingdome. In the meane season I will praye for her as my dearest sister. Of truth I neuer did loue her halfe so well as I now do, and yet I loue her not halfe so well as I woulde doe: shee is the very daughter of Abraham. I pray thee hartelye bee merye my good brother, and desire all my frendes so to be: for I thanke god, I feele a greater benefite then all the Byshops in England can take from me. Praise God and praye for me, mine owne deare harte in the Lord, whom I hope I shall neuer forget.

To certaine men, not ryghtly persuaded in the most true, comfortable, and necessarye doctrine of Gods holy election and predestination.

[Page 471] GRace, mercye, and peace, wyth encreace of all godly knowlege and liuing, from god the eternal father of al consolation, through the blou­dy death of our alone and full redemer Iesus Christ, by the mighty and liuely workyng and power of the holy spirit the comforter. I wish vnto you now and for euer, Amen.

Although I loke hourely for officers to come and haue me to execution, yet can I not but attēpt to write somthing vnto you, my dearely beloued (as alwayes you haue bene, how soeuer you haue taken me) to occasion you the more to wey the things wherin some controuersy hath bene emon­gest vs, especially the article and doctrine of predestination. Wherof I haue writē a little treatise: therin, as briefly shewing my faith, so answering y ^e enormities gathered of some, to slaūder the same necessary & comfortable doctryne. That litle piece of worke I commend vnto you, as a thing wher­of I doute not to answer to my comfort before the trubual seat of Iesus Christ: and therfore I hartely pray you and e­uery of you, for the tender mercies of God in Christe, that you woulde not be rashe to condemne thinges vnknowen, lest gods woe should fall vpon you for callyng good euyll and euyll good. For the greate loue of god in Christe, cauil not at things that be wel spoken, nor construe not things to the euil part, when ye haue occasion otherwise. Do not sup­pose that any man, by affirmyng predestination (as in that boke I haue truly set it forth accordyng to gods worde, and the consent of christes church) either to seke carnalitie, or to set forth matter of desperation. Only by the doctrine of it, I haue taught, as to my selfe, so to others, a certaintie of salua­tion: a setting vp of Christ only: an exaltatiō of gods grace, mercye, righteousnes, truth, wisdom, power and glory, and a casting downe of man and al hys power, that he that glo­rieth may glory onelye and altogether, and continuallye in the Lorde.

Man consisteth on .ij. partes, the soule and the body, & eue­ry man of god hath (as a man wold say) ij. men, an outward or old man, and an inward or new man. The Deuils drifte is, to bryng the one into a carnalitie, and the other into a [Page 472] doubt, and so to dispayre, and hatred of god: but god for re­medy hereof, hath ordeined hys word: which is deuided in­to ij. partes: the one is a doctrine which demaundeth of vs our duety, but geueth no power thereto, the other is a doc­trine which not so much demaundeth as geueth. The for­mer is called the law, which hath hys promises, cōditionals and comminations, or threates accordinglye. The other is called the gospel, or rather the free promises hanging not on conditiōs on our behalfe, but simply on gods verity & mer­cy, although they requyre conditions, but not as hangyng theron: of which promyses the gospell may well be called a puplication. The former, that is, the law wyth her promy­ses and comminations, tell man what he is, and shew hym what he can do. The later, that is the gospell and free promises, tell and set forth Christ, and what mercy at Gods hand throughe Christ, we haue offred and geuen vnto vs. The former parte serueth to keepe the olde man from carnalitie and security, and to stirre hym vp to diligence and sollici­tude. The later parte serueth howe to kepe the newe and inwarde man from doubtyng and dispayre, & to bryng vs in to an assured certayntye and quietenes wyth God, through Chryste. The olde man and the fielde he resteth in, maye not be sowen with any other seede then is agreable to the former doctrine. The newe man and the fielde he resteth in, maye not be sowen wyth anye other, then is agreeynge to the later doctryne. By thys meanes man shall be kepte from carnalitie, and from desperation also, and broughte into diligence and godlye peace of conscience. It is for­bydden in the olde law, Deut. 22. to sowe .ij. kyndes of seedes in one fielde, to weare lynsey wolsey perticotes, or to eate bea­stes that dyd not cleaue the hofes. Deut. 14. God graunte vs to be wyse husbandmen, to sowe accordyng as I haue sayd. God graunte vs to bee wyse tayloures to cutte oure coates for two men of one whole clothe, as is declared. GOD graunt vs to be cleane beasts, to cleaue the hofes according­lye, that is to geue the olde man meate, meete for the mow­ers, that is the lawe wyth hys appurtenaunces, conditio­nals, promises, and comminations, and to geue to the newe [Page 473] man the gospel and sweete free promises, as appertayneth: and then doutles we shall walke in the ryghte hyghe waye vnto eternal lyfe, that is in Chryste Iesu the ende of the lawe and the fulfyllyng of the promises, in whome they be yea and, Amen.

If thys my poore aduise bee obserued (my deare bre­therne in the Lorde) I doubte not but all controuersies, for predestination, originall synne, freewyll, &c: shall so cease, that there shall be no breache of loue, nor suspicion emonges vs: which GOD graunte for hys mercies sake. I am per­suaded of you, that you feare the Lord, and therfore I loue you, and haue loued you in hym, (my deare hartes) thoughe otherwyse you haue taken it wythout cause on my parte geuen, so farre as I know. For hetherto I haue not suffred any copye of the treatise aboue specified to goe abroade, be­cause I woulde suppresse all occasions so farre as myghte bee. Nowe am I goyng before you to my God and your God, to my father and your father, to my Christ and your Christe, to my home and your home. I goe before, but you shall come after, sooner or later. Howebeit I could not but before I goe, sygnify thus much vnto you, as I haue done, that you myghte see my loue, and thereby bee occasioned to increase in loue, and learne rather to beare then breake. My poore & most dere Syster to me that euer I had, with whō I leaue thys lettter, I commende vnto you all and to e­uery of you, beseechyng you, and hartelye praying you in the bowels and bloode of Iesus Chryste, to care for her, as for one whyche is deare in Gods syghte, and one whiche loueth you all in GOD, and hath done, as I can and doe beare her wytnes: althoughe in the poynte of predestina­tion, it hathe pleased God by my ministerye, to open vnto her hys truthe. Wherein as she is setled, and I truste in God, confyrmed: so yf you cannot thynke wyth her there­in as she dothe, I hartelye praye you, and as I can, in Gods behalfe charge you, that you molest her not, nor dys­quiete her, but lette loue abounde, and therein contende who can goe moste before. I commende also vnto you my good Syster M. C. makyng for her the lyke sure vnto you all.

[Page 474]Ah dere hartes, be not faint harted for these euyll dais, which are come to trie vs & purify vs, y ^t we may the more be parteners of gods holines: as to our selues, so to y ^e worlde we shal be beter knowen. Continue to walke in the feare of the Lord, as ye haue wel begonne. Kepe your selues pure, as I hope you do, from thys rotten Romish, yea Antichri­stian religion. Reuerently read gods word, therto ioyning prayer: that as you heare in readyng god speake vnto you, so in praying you may speake vnto hym. Labour after your callyngs to helpe other. As you haue done, do styll, and I pray god geue you grace to continue, as I dout not but he wil, for hys goodnes sake. At y ^e lēgth we shal mete together in Christes kyngdome, and there neuer part a sunder, but prayse the name of our good god and father, wyth the Patriarkes, Prophets, Apostels, Aungels, Archaungels, and all the Saintes of God. Oh ioyfull place, oh place of all places desyred. My brethren, I thynke my selfe more happye then you, by how much I am nowe more nere vnto it. Helias chariote I hourely loke for, 4 Reg. 2 to come and catch me vppe. My cloke that is, my carcas, I shall leaue behind me in ashes, which I doute not, my Lord wyl rayse vp and restore to me again in the last day, glorifyed euen lyke vnto hys owne most glorious body. The portion of the good spirit, which my father hath lent me, I wyshe, yea double and treble vn­to you al. God the father of mercy in the blood of his christ, geue to euery of you (my dere hartes) in hym, hys blessyng, and poure plentifullye vpon you hys holy spirite, that you may increase in all godly knowledge and godlines, to your owne comfort and y ^e edification of many others, Amen. Yet once more I commend vnto you my foresaid most dere and beloued Syster in the lord: who alwais be vnto her a most louyng father, spouse and pastour, Amen, Amen. Out of prison the 16. of February. 1554.

To Trewe, and Abyngton, wyth other of their company, teachers and maynteiners of the errour of mans freewyll.

[Page 475] YEt once more beloued in the Lord, before penne and yuke be vtterly taken from me (as I looke it to bee thys after noone) I thought good to write vnto you, because I stande in a doubte, whether at any tyme hereafter, I shall see or speake wyth you: for within this seuen night my lord Chaū ­celour bade loke for iudgement. God knoweth I lye not, I neuer did beare you malice, nor sought the hynderance of a­ny one of you, but youre good bothe in soule and bodye, Read the 1. Cor. 13. chap. and compare these spi­rites wyth the spirit of humblenes, v­nity and loue, which here you se in this man of God, doyng good euen to his aduersaries, and then iudge of them & theyr doctrine. as when we shall all appeare together before God, I am cer­tayne you shall then know, though now you doubte it, and that causes, I am right well assured. For myne owne conscience can and doth beare witnes wyth me, that I neuer de­frauded you or any of you, of the valewe of one peny or pe­ny worth of any thyng, but haue sought wyth that whyche hath bene geuen, not onely in common, but also vnto me & to myne owne vse, discretion, and distribution: to doe you good. Therfore disdaine not the good will of your louer in god. And in hope that you wil not, I haue eftsones euē now sente vnto you .xiij.s. iiij d. Yf you nede as much more, you shall haue it, or any thyng olles I haue, or can doe for you. Though in some thyngs we agree not, yet let loue beare the bell away, and let vs one pray for another, He meaneth concerning freewyl, original sume, pre­destinatiō, &c. wherein they are playne Pe­lagians and papistes. and bee carefull one for another: for I hope we bee all Christes. As you hope your selues to perteyne to hym, so thinke of me: and as you be hys, so am I yours.

¶At thys letter, these men were so sore offended, because he sayde he had hyndered hymselfe to further them, as though be had therby vpbrayded them: that in dyspleasure they sent it to hym agayne. Whereupon he wrote vnto them as followeth.

HE that seketh not to hynder hym selfe temporally, that he may further hys brother in more nede, the same wan­teth true loue. I haue done, do, and wil (except you refuse it) hynder my selfe thys way that I may further you, and in [Page 476] dede my selfe also that way, Though he distributed to them, e­mōges other prisoners there, not only that which was geuen in cōmon but also to hys owne vse: yet they suspected hym of euil dealyng. Thus do not they, in whom the loue of God dwelleth wherein I de­syre to be furthered. Yf I would seke mine owne gaynes temporallye, then coulde I haue taken & vsed many portiōs of mony, whiche haue bene geuen to me mine owne vse. I neuer mynded to vpbraide you: but that whiche I dyd wryte of myne owne hynderance, was that you myght see I loued you, and sought your weale, as I doe, and wyll be glad to doe it continually. The lord of mercy hath forge­uen vs all, wherefore henceforth lette vs rather beare then breake.

¶A letter whyche he set as a preface before a sup­plication sente to Quene Marye, her counsel, and the whole Parliamente: whiche supplication commeth not yet to our handes.

IN most humble wise complaineth vnto your Maiesty and honours, a poore subiect perse­cuted for the confession of Christes verity: the which verity deserueth at your handes to be maintayned and defended, as the thynge, by the which you reigne and haue your honoure and authorities. Althoughe we that bee professours, and through the grace of GOD, the constaunte confessoures of the same, are (as it were) the out swepynges of the worlde: yet (I say) the veritye it selfe is a thyng not vnworthye for your eares to heare, for your eies to see, and for your hands to handle, helpe, and succour, accordyng to that the Lord hathe made you able, and placed you where you are, for the same purpose. Your hyghnes and honours ought to know, that there is no innocency in wordes or dedes, where it is enoughe and suffiseth, onely to accuse. It behoueth kynges, Quenes, and all that be in authoritye, to knowe that in the [Page 477] administration of their kyngdomes, they are gods Mini­sters. It behoueth them to know, that they are no Kinges but playne tyrannes, whiche raigne not to thys ende, that they maye serue and set forth gods glorye after true know­ledge. And therefore it is required of thē, that they woulde be wyse, and suffer themselueh to be taught, to submit them selues to the lordes discipline, and to kisse their Soueraign, lest they perishe: as al those Potentates wyth theyr pryn­cipalities and dominions, cannot long prosper but peryshe in dede, yf they and their kyngdomes be not ruled wyth the scepter of God, that is wyth hys worde: which, who so ho­noureth not, honoureth not GOD, and they that honour not the Lord, the Lord wyll not honour them, but brynge them into contempte, and at the length take hys own cause, whiche he hathe most chieflye committed vnto them to care for, into hys owne hands, and so ouerthrow them, and set vp hys truth gloriously: the people also perishing with the Prynces, where the worde of prophecy is wantyng, muche more is suppressed, as it is nowe in thys Realme of Eng­lande: ouer whyche the eyes of the Lorde are set to destroye it, your hyghnes and all your honours, yf in tyme you loke not better to your office and duties herein, and not suffer your selues to bee slaues and hangemen to Antichriste and hys prelates, which haue brought your highnes & honours alreadye to lette Barrabas lose, and to hange vppe Christe. As by the grace and helpe of God I shall make apparante, yf first it would please your excellent maiestye, and all your honoures, to take to harte gods doctryne, whiche rather through the malice of the Pharisees, I meane the Bishops and prelates, then your consciences, is oppressed, and not for oure contemptible and execrable state in the syghte of the worlde, to passe the lesse of it. For it (the doctryne I meane) is hygher and of more honour & maiestye, then al the whole worlde, It standeth inuincible aboue all power, beyng not our doctryne, but the doctryne of the euerlyuynge GOD and of hys Christe, whome the father hath ordeyned Kyng, psal. 72, to haue dominion from sea to sea, and from the ryuer vnto the endes of the worlde. And truely so dothe he and wyll the raigne, that he wyll shake all the whole earth wyth hys yron & brasen power, wyth hys golden & siluery brightnes, [Page 478] only by the rodde of hys mouth, to shyuers in such sorte, as though they were pottes of clay, accordyng to that whiche the Prophetes doe wryte of the magnificence of hys kyng­dome. And thus much for the thyng, I meane the doctryne, and your dueties to harkē, to propagate, & defend the same.

But now wyll our aduersaries mainly cry out against vs, bicause no man may be admitted once to whist agaynste them, that we pretend falsely the doctryne and word of god, calling vs the most wycked contemners of it, and heretikes, schysmatikes, traytors, &c. Al which their sayings, how ma­licious and false they are, though I myght make reporte to that, which is writē by those men whose workes they haue condemned, and all that reteyne any of them, publikelye by proclamation: yet here wil I occasion your maiesty and ho­nours by this my writyng, to see y ^t it is farre otherwyse thē they reporte of vs. God our father, for his holy names sake directe my penne to be hys instrumēt to put into your eies, eares, and hartes, that which most may make to hys glorye, to the sauegard of your soules and bodies, and preseruatiō of the whole realme, Amen.

To a faythefull and deare frende of hys, entreatyng of this place of S. Paule to the Romaynes: The feruente desyre of the creature wayteth, when the children of God shalbe delyuered.

GRace and peace, wyth encrease of all godlynes in Christe, I wyshe vnto you my dearely be­loued.

Because thys morning I had some knowledge, more then before I had, howe that my lyfe stoode in greate danger, & that euen thys weke, so farre as men myght both by the doynges and say­inges of such as be in authoritie attempted and spoken concernyng me, iudge and perceiue: I thought good (my ryght dearely beloued in the Lord) to go about somthyng whyche [Page 479] might be on my behalf, as it were, Cygnea cantio, That is, which myght be a speciall com­fort to hym beīg thē ready to be burnt: as the Swannes soung is swe­test a little be­fore his death. a Swānes song, and towardes you, both a monumente of the kynde of my loue, and also a helpe or at the leaste, an occasion for you to profyte in that, whiche I beare you recorde you moste desire, I meane euerlastyng life and y ^e state ther­of. And thys will I attempt vpon the laste talke we had be­twixt vs, when you were here w ^t me. I know you haue not forgotten y ^t we talked together of y ^e place of. S. Paule to the Rom. cap. 8. concerning the groninges of the Creature and hys desyre of the reuelation of y ^e childrē of god. You demaūd whether thys word Creature was to be vnderstand of man or no: and I tolde you that, though some dyd take Creature there for man, because there is no kinde of creature whiche may not be acknowledged in man: yet (sayde I) the texte it self considered with that which the Apostle writeth of Christ Eph. 1. Col. 1. the restorer and reformer of all thynges that be both in heauen & in earth, and with the argument which. S Paule presentlye hath in hand there, doth enforce a Godlye mynde to take euery creature there (as also. S. Chrisostome and. S. Ambrose do) for the whole worlde, and euerye crea­ture both heauenly and earthly. All thyngs I told you, were made for man, & according to mans state, so are they. When man was without sinne & in gods fauour, there was no ma­lediction, curse or corruption. But when mā by synne was caste out of fauour, then was y ^e earth curse. For y ^e wickednes of the inhabitauntes, fruitfull landes are tourned into salte grounde: as for their pietie, barreine countreyes are made fruitfull. Psae. 107. The Angels them selues doe reioyce ouer one sinner that repenteth, thereby geuing vs notice that in their kinde they lament ouer the impenitent. In readyng the Prophets, you may see how that all thyngs do depende of man. When they Prophecye any great blessing or plague to come to gods people, they do communicate the same both to heauen and earth & to euery thing elles. As for example, when y ^e Prophets do foreshowe y ^e ouerthrowes of realmes & peoples, how do they say y ^t the whole shape of the worlde shal be moued therat? Loke vpō Esay, how he, whē he pro­phecieth the fall of Babilon, doth say y ^t the starres shall not shyne from heauen: the sunne shal be darkened in his rising: [Page 480] the mone shall not geue her light. And afterwards he saith: I wil shake y ^e heauens & the earth shall be moued out of his place. Esay. 13. But the historyes do witnesse that there are wonderful chaunges of al creatures both heauenly & earth­ly in y ^e ouerthrowes and destructions of realmes & people.

Agayne, when Esay doth Prophecye of the kingdome of Christ, he doth promyse new heauens & new earth, and that so excellent and new, that he sheweth the former heauens & earth to be vtterly forgotten. Esay. 63. Wherto the Apostle a­greeth, making Christ the repairer of al things in heauen & in earth. Ephesi. 1. Col. 1. Howe dyd both heauen and earth geue their seruice to the Israelites cōming forth of Egipte, aswel in preseruing them, as in destroying their enemyes: How did the sunne shyne longer thē it was wont to do, for Iosue to ouercome hys enemies? How did euē the very An­gels fyght for Ezechias against the Assirians? Read the .30. chap. of Esay. And behold the history of Christ: cōsider how the Angels reioyced: how the starre brought the wise men to Christe: howe the Aungells were ministers vnto him in the wildernesse: howe the deuilles confessed hym. In his death, how dyd all the whole world shew compassion? The sunne was darkened: the earth dyd quake: the rockes claue a sunder: the vaile of the temple rent a sunder. When he a­rose, both heauē (for the Angels w ^t great heauēly brightnesse appeared) and earth which was moued, dyd reioyce: the An­gels were preachers of it. In hys ascension also: dyd not a bryghte cloude receaue him and take hym vp? Dyd not the Angels testifye of hys returne? When he sent the holy ghoste and made his new couenaunte of grace, dyd not all y ^e whole worlde serue thereto by thunder, smoke, fyer, earthquake? Now, how wonderfully they will do their seruice to Christ, comming to iudgement, it is more plaine then I nede to re­hearse. And in asmuch as we are the members of Christe, he being our head, we may sone see how that all thyngs haue a certayne compassion with man, & do after their kinde, as the Apostle writeth, loke for a deliuerance from vanitye, which they shal obteyne in their restauration. I therfore tolde you how y ^t I do take y ^e Apostle to meane by euery creature sim­ply, euē al the whole shape & creatures in the world. He doth attribute vnto them, how that they looke for the perfection [Page 481] of our saluatiō: how that they are subiecte to vanitie: howe that they are subiecte in hope: how y ^t they grone and trauel, attributing these things vnto the senseles creature, by trās­lation from man, to signifye the societie, cognation, and cō ­sent, which all & euery creature hath with man: that as eue­ry & all thinges were made for man: so by the man Christ, al and euery thing both earthly and heauenly shal be restored.

These thinges you know in effecte I spake vnto you, to stirre vp both my self and you to a deper consideratiō of our blessed state, which now we enioy in hope, which wil neuer deceaue vs: the more to occasion vs to desire the ful fruition of the same. But I do remēber y ^t you were something trou­bled with some doutfulnes hereabout. Therfore I purpose now to write of thys matter more at large, therby to occasi­on vs both to see better, through y ^e helpe of gods spirit, that which we desire, & I pray God graunt vnto vs both for his mercies sake: I meane the felicitie of his childrē, and the hap­pie state which one day in very deede (my dere hart) we shal fully possesse, and both together prayse the Lord with al hys Saintes, world without end, Amen, Amen.

Thys was your doubt: If so be that .S. Paul dyd meane by all creatures simply (as I haue spoken) that they shal be deliuered from corruption into suche a state as shall adorne the fredome of Gods children: whether that plantes, beasts and other thinges hauing life, shal bee restored. If yea: then you would know whether al thinges that haue bene, shal be restored also. And after thys you wil perchaunce aske in what place they shall be: what they shall do, and so forth. As I thinke vpon this matter, and as I am accustomed to answere such questiōs cōming to me, I wil here write for an answere vnto you also: not douting but y ^t therwith you wil be satisfyed, because I know your hart is satisfyed w ^t godlye & sufficient answeres. Thus I thinke: All & euery creature groneth & traueleth as yet, hoping & loking for my restau­ration: for they be subiect to corruption for my synnes sake: but they al shal be deliuered by my Christ, frō the bondage of corruptiō, thē whē he shal restore vs his mēbers. Thys wil I muse on, & way with my self, y ^t I may dulye knowe, both in me and in al other things, the atrocitie and bitternesse of [Page 482] synne whieh dwelleth in me, & so may the more hartely geue ouer my self wholy to y ^e lord Christ my Sauiour, y ^t he may, w ^t what crosse soeuer shal please him, sley synne in me, and bring me after his own wil & way, to newnesse of life. Wher­unto, that I for my part, may faythfully & withal my whole hart, do my diligence in mortifying the desires of my flesh, & in labouring to obey the desires of the spirite, to liue a life ac­ceptable to him, I besech him of his grace. And y ^t I maye do this cherefully, & cōtinue in thys purpose & diligence, I wil fasten my minde, as much as the Lord shal enable me, to cō ­sider this my so great happinesse wherunto I shal be resto­red in the resurrection: the which resurrection doutles shall be adourned by the whole shape of the world deliuered frō corruptiō. These thinges wil I thinke on, these things wil I pause on: herein wil I, as it were, drowne my self, being careles of thys: I meane, what partes of the world y ^e Lorde Christ wil restore w ^t me, or how he wil do it, or what state or condition he wil geue it. It is enough & enough for me, that I and all the whole world with me, shal be much more hap­pie thē now I can by any meanes conceaue. By reasō here­of I will prayse and glorifye my Lorde, and by hys grace I wil study to please hym with al my hart, with all my soule, with all my strengthe, singing vnto him, that he both doth wel and hath done and made al thinges wel: to hym be e­ternal glory for euer. This is my cogitation in thys matter, and not mine only, He meaneth that most godly and learned father M. Mar­tyne Bu [...]er. but the cogitation of one which was my father in the Lord, and now, I am assured, with the Lord at home, where we yet are from home by reason of thys oure corruptible habitacles wherein we abyde the Lordes leasure.

If you would knowe the reason that moueth me to aunsweare as I haue done to the foresayde doubtes or questions, it is thys. You see y ^t the Apostle in thys place to the Romaines, speaketh of the deliueraunce of euerye crea­ture from the bondage of corruption, and y ^t to the beauti­fying of the glorye of Gods children. Thys is so manifest, that no man can well denye it. It is but a simple shyfte to saye that the Apostle doth meane in thys place by e­uerye creature, man onelye. He is not wonte to speake [Page 483] on that fort. Neyther dare I saye that the Apostle speaketh here hyperbotically or excessiuely: although some thinke so. But as I sayd, I say agayn, that the Apostle doth here sim­ply affirme, that there shall be a renouacion & a deliuerance from corruption, not only of man, but also of al and of euery part of y ^e whole world: of euery part (I say) meaning partes in deede, & not such as be rather vices & added for plagues, then for partes. For by reason of sinne▪ many spottes & cor­ruptions are come into the world, as is all that is hurtfull and filthy in the creatures. Also, al that commeth of corrup­tion, as perchaunce flees, vermyne, and such like.

Thys renouation of all things, the Prophets do seme to promyse, when they promise new heauens & new earth: For a newe earth seemeth to require no lesse renouation of earthly thinges, then new heauens do of heauenly thyngs. But these things the Apostle doth playnely affirme y ^e Christ will restore, euen whatsoeuer be in heauen & in earth. Col. 1. Therfore me thinkes it is the dutye of a Godly minde, sim­ply to acknowledge, and therof to bragge in the Lord, that in our resurrection al things shal be so repayred to eternitie, as for our sinne they were made subiecte to corruption.

The auncient writers our of Peter, haue, as it were, 2. pet. 3 agre­ed to this sentence, that the shape of this world shall passe a way through the burning of earthly fire, as it was drowned wyth y ^e flowing of earthly waters. August. de ciuitate dei lib. cap. 6 These be S. Augustines wordes. Wherto I will adde these which he there writeth: the qualities (sayth he) of the corruptible elementes which agreed with our corruptible bodyes, shal vtterly be burned with that same worldlye conflagration and burning, as I sayd: but y ^e substance it self, shall haue those qualities, which do agree by a meruelous chaunge, to oure bodyes, that the world chaunging into the better, may openly be made mete to man returned euen in the flesh into the better. These be hys words. Wherby it is plaine, that this good man did be­leue that y ^e elements should be renewed: but of other things he medleth not, except it be of the sea, by the occasion of that which is in the Apocalips: howbeit, so he speaketh that he can not wel tel whether it also shal be chaūged into the bet­ter, adding these wordes: but we read y ^t there shalbe a new [Page 484] heauen and a newe earth. For he dyd vnderstand the place of Esay concerning the new heauen and new earth, simply: of other things he expresseth nothing.

But Thomas Aquinas entreateth thys questiō more ex­actly or rather curiouslye, affyrming the celestial bodies, the elementes & mankinde to be renewed: but in no wise beasts plantes &c. to bee so: and this is hys principall reason. The renouation of the world shal be for man: therfore such shall be the renouation as shal be conformable to the renouation of man. But the renouation, of man shal be from corruption to incorruption: frō mouing to rest: the things therfore that shall be renewed with man, must be broughte also to incor­ruption. Now, y ^e celestial bodies & the elementes were made to incorruptiō: the one wholy & in euery part, the other, that is the elementes, though in part they are corruptible, yet cō ­cerning y ^e whole, they are incorruptible, as man is incorrup­tible cōcerning part, that is the soule. But beasts, plātes &c. are corruptible both wholy & in euery part: therefore they were not made to incorruption, and so are they not confor­mable to the renewing, that is, they are not receaueable of incorruption, and therfore they shall not be restored.

This reason is true in this part, that it affirmeth thyngs shal be restored with man, and w ^t him shal be brought to per­petuitie, & as y ^e Apostle sayth, to be deliuered from y ^e bondage of corruption. Agayne, hys reason is true herein also, that mans reason may soner be persuaded y ^e things now partly incorruptible, shal be restored altogether to incorruptiō. But now to say that by no reason those things may be broughte to perpetuitie, which now both wholy & partly be tēporall and momentane, howe can he proue it? in that the nature & being of all thyngs, dependeth on y ^e omnipotencie of God, which after hys own pleasure doth geue to things which he hath made, their being, and al is one to him, to make a thing temporall and to make it eternall. For he made all thynges of nothing: and therefore heauen and the celestiall bodyes haue no more of them selues that they be perpetuall, then haue those thinges that laste but a daye. Wherfore, thys rea­son which Thomas maketh, is not fyrme, in that it wholye leaueth to y ^t which now seemeth and appeareth in thynges. In deede (as I said) it hath some shewe or probabilitie, that [Page 485] these things shal be renewed to eternitie for y ^e glory of gods childrē, which now somthyng are pertakers of y ^e same. But now, seing that both it which they nowe haue, and also shall haue, dependeth vpon y ^e becke & pleasure of God, whō hath God made of counsell with hym concerning the renouation of y ^e world & of al things, y ^t he can tel what partes of things & what kindes of things he wil renewe? Yea euen Aristotle dyd acknowledge that Physice or natural knowlege, because it bringeth his reasons frō y ^e disposition & nature of things, hath not ful necessitie of his reasons. For nature is nothing els thē y ^e ordinarie & wōted wil of god, as a miracle, portēt, or monster, is the rare & vnwonted wil of God. We say that the nature of stones & al heuie things, is to sinke dounward: which is nothing elles but the pleasure of God so depelling them and puttinge them downe, for elles of them selues nothyng is eyther heuye or lyghte: all is a like to be caryed downewardes or vpwardes. Who may make God subiecte to hys worke? Can not he that made all things of nothyng, geue hereafter to the thinges that he hath made, that wherof nowe in them selues they haue no capacitie?

These thyngs I do therfore rehearse, to y ^e end I myghte declare, that when we dispute what god wyl do concernyng hys workes, how that it is not seemely for vs to conclude according to that which semeth & appeareth to vs in things, but rather as godlynesse requireth, to referre all thynges to the wil of God. This wil, if it be expressed in holy scripture, then may we simplye determine y ^t which we read expressed there. But if it be not so, then ought we frely to confesse our ignoraunce, and not prescribe to God what he ought to doe of hys workes, by that which alreadye he hath done. God is of power infinite & of nothīg did he not only make al things, but also will doe what pleaseth him both in heauen and in earth, sayth Dauid.

The foresayd Thomas bringeth forth also other reasons, but which he hym selfe counteth not for inuincible. One is, if beastes and plantes shall bee restored, eyther all or some shall be restored. If al shal be restored, then must y ^e resurrec­tiō be cōmunicate vnto them, that y ^e same in nūber be resto­red: which is not cōueniēt. If some shal be restored, there ap­peareth [Page 486] no reason why these shoulde be restored more then other: therefore saith he, they shal not be restored. But here, what would he aunswere, if one shoulde aske him howe he knoweth it is not conuenient that eyther al in number bee restored, as mā shal aryse, eyther only some, in y ^e thys thing wholye resteth in the hand and wil of God? An other reason he maketh out of Aristotle, and out of a grounde whiche is vncertayne. Aristotle affyrmeth the perpetuitie of thinges to hang on the continual mouing of heauen. Thomas now hereto gathereth thus: but the mouing of heauē shall cease: therfore he concludeth that in these inferiour things no per­petuitie maye be looked for. But here, what answere wil he make, if a man shall say that all thynges hange at the becke and pleasure of God, who nowe for the conseruation of his creatures, whiche now aryse and spring, and nowe dye and fall downe: vseth the mouyng of heauen, and can after­wardes not vse it for thys purpose? Thys is a truth, that all thynges of them selues are nothyng: muche more then can they not doe any thyng. Now, men may coniecture that the mouyng of heauen shall cease, but yet by y ^e certaine word of God, they can not proue it. In like manner is hys laste reason which he maketh of the ende of beastes and plantes, but which end he knoweth not. Beastes and plantes sayth he, were made for the sustentation of the mutual life of mā, but thys lyfe shall cease, therefore shall they also. But here hath he no aunsweare if a man shoulde demaunde, who knoweth whether GOD haue made them to none other ende or vse?

Seing therfore these thynges be as you see, I suppose it not to pertayne to a godly man, to denye the beastes and plātes to be restored, in that the Apostle doth here expresse­ly say, that euery creature which is now subiecte to vanitie, shal bee deliuered from the bondage of corruption, into the glorious liberty of the children of god. In that y ^e holy ghost doth affirme thys of euery creature, by what reason dare a godly mind exempt any part frō this deliuerance to come? Howbeit, neyther wyll y ^e Godlye mynde contende whether euery creature shalbe renewed. For the holy ghost spake of the creature generally, and not perticulerly, and therfore we maye not otherwyse affirme, because we muste not speake [Page 487] but gods worde. Therfore it is the parte of a godlye man, and of one that hangeth in all thynges vppon the worde of god, to learne out of thys place, that whatsoeuer corrupti­on, deathe, or griefe he seeth in anye thyng, wheresoeuer it bee, that (I saye) he ascribe that wholye vnto hys synnes, and thereby prouoke hymselfe to true repentaunce. Nowe as soone as that repentaunce compelleth hym to goe to Christe, lette hym thynke thus: but thys my Sauiour, and my head Iesus Christ dyd for my synnes, and therewith, as he toke away death, so hath he taken away all the corrup­tion and labour of all thynges, and wyll restore them in his tyme, whether so euer they be in heauen or in earthe. Now euery creature trauayleth and groneth wyth vs, but we beyng restored, they also shalbe restored. There shall be newe heauens, newe earth, and all thynges newe,

Thus I wyshe that our myndes myght staye in thys generalitye of the renouation of the worlde, and not curi­ously to searche what partes of the worlde shalbe restored, and what shall not, or how al thyngs shalbe restored: much more then I would not haue vs curious nor inquisitiue of theyr place where they shall be, of theyr action what they shall doe, or of theyr properties and suche lyke. For if, to haue fore knowen these thynges, woulde haue made muche to godlines, surely the holy ghost woulde moste playnely haue tolde them. For accordyng to christes promise he brin­geth vs into all truth, all truth (I saye) suche as the know­ledge of it would profite vs. Al the scripture is geuen to vs for this purpose that y ^e man of god might be made perfect, and enstructed to al good workes: and truely that can be no good worke, which we do, except god teach vs the same. He hath prepared the good workes wherin we walke. Ephesi. 2 But the certayne and bottomles fountayne of these good workes is, in all thynges to hange on the becke and plea­sure of god, and throughe our Lorde Iesus Christ, to looke for, with remission of synnes, lyfe euerlastyng, and the glo­rye of the resurrection. To the ende therefore that we maye more fully know our synnes, and more make of our redēp­tion from them by Christ: let vs set before oure eyes, death the hyre of synne, and that not only in our selues, but also in [Page 488] euery creature of the world. Howbeit, this let vs do wyth a hope of so ample a restauration, and neuer enough to be merueled at, which shal be euen in al thinges for our reno­uation by the Lord Iesus Christ the renewer of all things whatsoeuer be in heauen or in earth.

He that w ^t true faith wayeth & cōsidereth these things, wil be (as it were) swallowed vp in the admiration of so exce­dyng great beneuolence and loue of God our heauenly fa­ther, that he can neuer admitte to yelde to thys curiositie of searchyng what kynde of thyngs shal be renewed, and how they shall be renewed, or what state or condition they shall be in when they are renewed. These be thynges of the lyfe to come, wherof thys foreknowledge is sufficient that all these thynges shall be more perfect and happy, thē the reach of reason is hable to loke vpon the glory of them. For the eye hath not sene, nor the eare hath heard, nor it cannot as­cend into mans hart, that God hath prepared for them that loue hym. For concernyng our resurrection, what other thyng do we knowe before hand, but that we shall be most happy? euen so therfore let vs not doubt but that there shall be a deliueraunce of the creature from the seruitude of cor­ruption. And let vs consider these thinges so, that we who­ly may bende our selues to put away all the oldenes of our flesh, whence in dede corruption and death doth come, and that we may prouoke our selues to the newnes of the spi­rite and the lyfe of Christe, wherin is all incorruption and the true taste of the resurrection: for to thys ende the holy ghost dyd wryte this by the Apostle. That therfore this spi­rit might lead vs hereunto, let vs pray, & then we shall vn­derstand this place of Paule wyth profit.

If perchaunce it wyll moue you that the Apostle spea­keth not of thys delyueraunce of the creature from corrup­tion, in anye other place but here, neither anye other holye wryter: I would you would thynke that the misery of the restauration of Israel, also of Antichrist, is not expounded but in the Apostels writyngs, and that but in one place: yea the manner of our resurrection is not written but in .ij. pla­ces. We oughte to knowe that they are the wordes of the Lorde, what soeuer the Apostle hathe lefte to vs written. [Page 489] Again, y ^e simplicity of this place Rom. 8 is plaine. And thus (my dearely beloued) I haue written to you so muche as I thynke is sufficient about thys mater, and therfore nede not to tary herein any longer, or to spende anye more tyme about the answeryng of that which is but curi­ositye. God our father geue vs nowe hys holye spi­rite to leade vs into thys and all other necessary truth, in such sort that we may haue a liuely feelyng of eternall lyfe begonne in vs: that we may become first new, and so loke for new heauen and earthe, wherin ryghteous­nes dwelleth: which God impute to vs and begynne in vs for hys Christes sake, Amen, Amen.

To my beloued frende and faythfull Bro­ther in Christe, Iohn Careles prysoner in the Kynges Benche.

THe peace of god in Christ be wyth you conti­nually, dearely beloued brother in Christe, with the assistaunce of gods grace and holye spirite, to the workyng and performyng of those thynges, which may comforte and edi­fye hys churche (as ye daily do) to the glorye of hys name, and the increase of your ioy, and comforte of soule in thys lyfe, and also your rewarde in heauen wyth Christ our captayn, whose faythful souldiour you are, in the lyfe to come, Amen.

I haue greatly reioyced (my deare hart) with thankes to god for you, synce I haue heard of your fayth and loue towards god and hys saintes, wyth a most godly ardent zeale to the verity of Christes doctrine and religiō, which I haue heard by the reporte of many, but specially by the declaryng of that valiaunt captaine in Christes church, that stout chā ­pion in gods cause, that spectacle to the world, I meane our good brother Philpot, who now lyeth vnder the aultare, & swetely enioyeth the promysed rewarde. And speciallye I & [Page 491] my condemned fellowes geue thankes to God for your lo­uyng and comfortable letter in the depenes of our trouble after the fleshe, sente vnto vs to the consolation of vs al, but most specially to me most sinfull myser on mine owne behalfe, but happy (I hope) through godslouing kindnes in Christ shewed vnto me: who suffred me to fainte and fayle through humayne infirmity, by the workyng of the Arche­nemye in hys sworne souldiours the byshops and priestes. In whome so liuely appeareth the verye visage and shape of Satan, that a man (if it wer not preiudice to gods word) might wel affirme them to be Deuils incarnate, as I by ex­periēce do speake. Wherfore, who so shal for consciēce mat­ters, come into their hands, had nede of y ^e wilines of y ^e Serpent to saue hys head, though it be w ^t the woundyng of his body: and to take diligent hede how he consenteth to theyr wycked writyngs, or setteth hys hand to their couenaūtes. Sore dyd they assault me, and craftelye tempte me to theyr wycked wayes, or at least to a denegation of my faythe and true opinions, though it were but by colour and dissimula­tion: and (alas) somethyng they dyd preuayle. Not that I any thyng at all lyked their opinions and false papisticall religion, or els doubted of the truth wherin I stand, but only the infirmity of the flesh begyled me, desiryng lyberty by an vnlawfull meanes. God lay it not to my charge at that day, & so I desire you hartely to pray. How be it, vncertain I am whether more profite or disprofite came therby: pro­fit to me, in that god suffred Satan to buffit me by his fore­sayd ministers of myschiefe, shewyng me mine infirmitye, that I should not boste nor reioyce in my selfe, but only in the Lord. Who when he had led me to hel in my conscience, through the respect of hys fearefull iudgementes agaynste me for my fearefulnes, mistrust, and crafty clokyng in suche spirituall and weighty matters (in the whiche myne agony & distresse, I found thys old verse true, Non patitur ludum fama, fides, oculus) yet he left me not there, but brought me from thence againe, to the magnifieng of hys name, suspec­tyng of fleshe and bloud, and cōsolation of myne own soule, & also that I myght fele the disprofite in offending the con­gregatiō of god, which peraduenture will rather adiudge [Page 492] my fal to come of doutfulnes in my doctrine & religion, thē of humain imbecillity. Wel, of y ^e importune burdē of a trou­bled consciēce for denying or dissembling the knowē verity, I by experience could saye very much more, which perhaps I wil declare by writyng to the warnyng of other, if god graunt time: for now am I & my fellowes redy to go hēce, euen for Christes cause: Gods name be praysed, who hathe hetherto called vs. Pray, I pray you, that we may end our course wyth ioy, and at your appointed tyme, you shal come after. But as the Lord hath kepte you so wyll he preserue your lyfe styll, to the intent you should labour (as you do) to appease and conuince these vngodly contentions and controuersies which now do to muche raigne, brauwlyng a­bout termes to no edification. GOD is dishonoured, the church disquieted, and occasion to speake euyll of the Gos­pel ministred to our aduersaries. But such is the subtilty of Sathan, that whom he cannot wynne w ^t grosse idolatrye in open religion, them he seketh to corrupt and deceyue in o­pinions, in a priuate profession.

But here I wyl abrutply leaue, least wyth my rude­nes and symplicity, I shuld be tedious to you, desiring you (my louyng brother) if it shal not seme greuous vnto you, to wryte vnto me and my fellowes yet once agayne, if you may haue leasure, and we tyme to the same, and sende me worde if you can hastely. Prouide me Maister Philpots .ix. examinations for a frende of myne, and I shal pay you therfore, by the leaue of almighty GOD our heauenlye father, who correcteth all hys deare chyldren in this world, that they shoulde not be damned wyth the world, and trieth the fayth of hys saintes through many tribulations, that being found constant to the ende, he may crowne his owne giftes in them, and in heauen highly reward thē. Whether I trust to go before, loking for you to followe (my faithful frend) y ^t we may sing perpetuall prayse to our louing Lord god, for victory ouer Sathan & sinne, wonne for vs by Iesus christ God and man, our only sufficient sauiour and aduocate, A­men. Farewel, and pray in faith.

¶To my deare frende and brother Thomas VVente and other hys prison fellowes in Lol­lardes Tower.

HE that preserued Ioseph prisoner in Egipt, Act. 16 fed Daniel in the Lions denne, & deliuered Paule, Peter, and the other Apostels out of pryson: vouchsafe of hys goodnes to kepe, fede, and de­liuer you my good brother Wente, wyth the o­ther our fellow souldiours, your prison fellowes, as may be most to hys glorye, to your consolation and the edification of hys church.

I cannot but prayse god most earnestly, when I heare of your constancy in the fayth and ioy in the crosse of christ, which you now beare and suffer together, with many other good members of Christ: 2. Thess. [...] which is a token that by Christe ye are counted worthy the kyngdome of God, as Paule say­eth. And though the world counteth the yoke and crosse of Christ as a most pernicious & hurtful thyng, yet we whiche haue tasted how frendly the Lord is, cannot but reioyce in this persecution as touching our selues, 1. pet. 2 in as muche as the cause for the which we suffer is the lordes cause, and not al­together oures: at whose hand, if we endure to the ende, we shall receyue through hys liberall promise in Christ, not only a greate rewarde in heauen, but also the kingdom of hea­uen it self, and also in the meane season be sure to be defen­ded & cared for, so that we shall lacke no necessary thynges, Math. 10 neyther a heare of our heades shall perysh w ^tout his knowledge. O what is he that woulde mystrust, or not gladlye serue so louyng a father? O howe vnhappye are they that forsake hym and put their truste in man? But howe blessed are they that for hys loue and for hys holy wordes sake, in these troublesome dayes, 1. pet. 4 doe committe their soules and bodies into hys handes with wel doing, counting it greater happines and ryches to suffer rebuke wyth Christ and hys church, Heb. 11 then to enioy y ^e pleasures of this life for a litle short seasō? This crosse y ^t we now beare, hath ben cōmon to al the faithful frō Abel hetherto, & shalbe to y ^e end, for because y ^e deuil [Page 494] hauyng great wrath agaynst god & hys Christ, Apo. 12 cānot abide that he should for his manifold mercies be lauded and mag­nified, and Christ to be taken and beleued vpon for our on­ly and sufficient redemer, Sauiour, and aduocate. And therfore, because wyll not denye Christ, nor dissemble wyth our faythe, but openly proteste and professe the same before the world: he seketh by all meanes to styrre vp his wicked members, to persecute and kyl the bodies of the true chri­stians: Apo. 2. psal. 115, as Iohn sayeth, the deuil shall caste some of you into prison. And Dauid sayeth, I beleued, and therefore haue I spoken, but I was sore troubled. This notwythstandyng, go forward deare brethren, as ye haue begonne, to fight the lordes battell, consideryng Christ the captaine of your war, who wil both fyght for you, geue you victory, and also highly reward your paines. Consider to your comfort, the notable & chiefe shepehards and souldiours of Christ, which are gone before vs in these days, I meane those learned & god­lo bishops, doctours, and other ministers of gods worde: whose faith and examples we that be inferiors ought, to fo­low, Heb. 13 as Paule saith. Remember them that haue declared vnto you the word of god, the ende of whose conuersation see that ye loke vpon, and follow their fayth. The grace & bles­syng of God, wyth the ministery of hys holye Aungels, be wyth you for euer, Amē. All my pryson fellowes grete you.

¶To all the true professours and louers of Gods holy Gospell wythin the Citye of London.

Rom. 4. Luke. 1.THe same fayth for the which Abrahā was counted righ­tuous, and Mary blessed, y ^e Lord god encrease and make stable in your hartes, my dere and faythfull bretherne and Sisters of London, for euer and euer, Amen.

[Page 495]Dearly beloued, be not troubled in this heate which is now come amongs you to try you, 1. Pet. 4. as though some straūge thīg had happened vnto you, but reioice in as much as ye are pertakers of Christes passions, y ^t when his glory appeareth, ye may be merye & glad &c. Out of these words of S. Peter, I gather most specially these .4. notes. First y ^e persecutiō hap­peneth to Christs church for their triall, that is, for y ^e proba­tion & prose of their faith. Which faith, like as it is knowē w ^t god in the depth of our hartes, so wil he haue it made mani­fest to y ^e whole world thorow persecutiō, that so it may eui­dently appeare y ^t he hath such a church & people vpon earth, which so trusteth in hym & feareth hys holy name, y ^t no kind of persecution, paynes, Rom. 8. Gene. 22. Iob. 1 nor death shal be able to seperate thē frō y ^e loue of hym. And thus was Abrahā tryed & Iob temp­ted, y ^t their fayth which before lay hyd almost in their harts, might be made knowen to y ^e whole world to be so stedfast & stronge, that y ^e deuil, natural loue, nor no other enemy could be able to bereue thē therof: wherby also god was to be magnifyed, who both trieth his people by many tribulatiōs, and also standeth by thē in y ^e middest of their troubles to deliuer thē by life or death, as he seeth best: like as he assisted Loth & deliuered him out of his enemies hands, Rom. 9. 2 Cor. 11. Aect. 16. Genesis. 4. 2. Macb. 6. Aect. 7. Matth. 27. Iames. 4. Ioseph out of the hands of his brethren & out of prisō, Paule frō his enemies in Damasco, & the Apostles out of y ^e stockes & prison. These with many mo he deliuered to life: & also he deliuered Abel, Eleazar, Steuē, & Iohn Baptist, with other many by death, and hath also by y ^e trial of their faith made them good presi­dents & exāples to vs & al that come after, to suffer affliction in y ^e lyke cause, as s. Iames sayth. Take, my brethren, sayth he, the Prophets for an ensāple of suffering aduersitie and of long pacience, which spake vnto you in y ^e name of the Lord: behold we count thē happy which endure. Y e haue heard of the paciēce of Iob, & haue knowen what end the lord made with hym, for the lord is very pitiful & merciful. Also y ^e lord trieth vs, to let vs see our own harts & thoughts, y ^t no hypo­crisy nor ambitiō deceaue vs, & that y ^e stronge in Christ may pray that he fal not but endure to y ^e end, & that those that fal through fearful infirmitie, might spedely repent & ryse agayn wyth Peter, & also y ^t the weake ones myght bewayle theyr weakenes, & cry with Dauid: haue mercy vpō me O lord, Psalme. 6. for I am weake, O lorde heale me for all my bones are vexed. Of thys opening of y ^e hart by persecutiō, spake holy Simeō [Page 496] to Marye Christes Mother when he sayde, Luke. 2. the sworde, that is, the crosse of persecution shall pearse thy soule that the thoughtes of manye hartes maye be opened. For like as a King that shoulde goe to battell, is compelled to looke in hys cofers what treasure he hath, and also what number and puisaunce of men and weapons, so that if he see hym­selfe vnreadye and vnarmed to bycker wyth hys ennemye, he surceaseth and taketh truce for a tyme: euen so we by persecutions haue oure hartes opened that we maye looke therein to see what faythe in Christe we haue, and what strengthe to wythstande the enemyes and to beare the crosse, that if we bee ryche in these treasures, we myghte reioyce and valiauntlye goe to battell, or if we wante these thinges, with all speede to call and crye vppon him, whiche geueth all good giftes to those that aske them. Item the crosse trieth the good people from the badde, the faithfull frō the worldlings & hypocrites, & also clēseth & scoureth the faythful hartes from al corruption & filthynesse both of the flesh & the spirit. And euē as an yron, except it be oftē scoured, wil sone waxe rustye: so except our sinfull hartes & flesh be often scoured with the whetstone of the crosse, they wil sone corrupt & ouergrow with the rust of al filthynesse and sinne. And therfore it is mete & good for vs (as the wismā sayth) y ^t as gold & siluer are tryed in the fyre, Sirach. 2. so shoulde the hartes of acceptable men be tryed in the fornace of aduersitie. Abide the tryal (dere frends) that ye may obtayne y ^e crowne of life. Fyght manfully in thys the Lords cause, y ^t ye may obteyne a gloryous victory here, and receaue a great reward in hea­uen hereafter. As ye are called Christians, and would be an­grye to be called Iewes or Turkes, so declare your christi­anitye by followyng the steppes of Christe, whose name ye beare: suffer with hym and for hys Gospelles sake, rather then to denye hym or to defyle youre fayth and conscience wyth false worshippyng or Romyshe religion. Take vppe your crosse (my deare hartes) nowe when it is offered you, and goe vppe wyth Christe to Ierusalem amongest the Byshoppes, Priestes, and rulers (yf GOD call you there­to) and they wyl anone send you to Caluarye: from whence (dying in the cause of the Gospell, wherin oure good prea­chers and brethren haue geuen their lyues) your soules, I [Page 497] warrant you, through Christe Iesu, Eccle. 12. shall ascende to GOD that gaue them, and the bodye shall come after at the laste daye, and so shall ye dwell wyth the Lorde for euer in vn­speakeable ioye and blysse. O blessed are they that suffer persecution for ryghteousnesse sake, as Christes people in thys Iewyshe Englande now doth, for theirs is the kyng­dome of heauen. O my beloued, sette your myndes on this kyngdome where Christe our heade and Kyng is, conside­ryng that as the brute beaste looketh downewardes wyth the face towardes the earth, so is man made contrarye wise wyth hys face looking vpwardes towardes the heauens, because hys conuersation shoulde be in heauen and heauen­ly thyngs, and not vppon the earth and earthlye chynges, Col. 3 as Sainct Paule sayth: set your myndes on thynges which are are aboue where Christe is. And agayne he sayeth, phil. 3. our conuersation is in heauen, from whence we looke for oure Sauiour, who wyll chaunge oure vyle bodyes and make them like to his glorious body. Oh the glorious estate that we bee called vnto: the Lorde preserue vs blamelesse to hys eternall kyngdome throughe Christe Iesus oure Lorde, Amen.

The seconde thyng that I note in the foresayde wordes of Peter, is, that he calleth persecution no straunge thynge. And truth it is: for whiche of the Prophettes were not per­secuted wyth Christe and hys Apostles, and some of them in the ende cruellye kylled for the truthes sake? Caine kyl­led Abell, Isaac was persecuted of Ismaell, 3. Regum. 4. Regum. Iacob was ha­ted of Esau, Iosephe was prysoned and sette in the stockes, The Prophette Esaye was cutte in two wyth a sawe, Ie­remye was stoned, Micheas was buffeted and fedde wyth breade and water, Helias was sore persecuted, Eleazer, and the woman with her seuen sonnes were cruellye kylled. 2. mac. 6.7 What Christe and the Apostles suffered, it is well know­en: so that by manye tribulations (as Paule sayeth) we muste enter into the kyngdome of heauen. Act. 14, All the holy Prophettes, Christe and hys Apostles suffered suche afflic­tions, not for euel doing, but for preachinge Gods woord, for rebukyng the worlde of synne, and for their fayth in Ie­sus Christe. Thys is the ordinaunce of GOD (my [Page 498] frends) this is the hygh way to heauen, by corporal death to eternal lyfe: Iohn. 5. as Christ sayth, he that heareth my words & be­leueth in hym that sent me, hath eternal life, & shal not come into iudgemēt, but is escaped from death to lyfe. Let vs ne­uer feare death, which is kylled by christ, but beleue in him & liue for euer, Roman. 8. as Paul sayth: there is no damnation to them y ^t are in christ Iesu, which walke not after the fleshe, but af­ter the spirit. 1. Corin. 15. And agayne, Paule sayth: Death where is thy sting? Hel where is thy victory? Thankes be to god whiche hath geuen vs victory through Iesu Christ. Besides this, ye haue sene & dayly do see the blood of your good preachers, & brethren which hath bene shed in the gospels cause in thys sinful Sodome, thys bloody Ierusalē, this vnhappie citie of Londō. Let not their blood be forgottē, nor y ^e blood of your good byshop Ridley, who like a good shepeherd, to your cō fort & exāple, hath geuē hys lyfe for his shepe. S. Paul saith, remember them y ^t haue spokē to you the word of god, Iohn. 10. Heb. 13 & loke vpon y ^e end of their conuersation, and folow their faith. The deuil euer stirreth vp false teachers, as he hath done now o­uer al England, 2. peter. 2. 1. Timot 4. 2. Timo. 3. Iude. 1. as Peter, Paul, & Iude prophecyed it shold be, to poison & kil our soules wyth false doctrine. And where he fayleth hys purpose that way, then moueth he hys mem­bers to persecute y ^e sely carcases of the Saints, because they wyl not denye nor dissemble theyr pure fayth in our liuyng Christ, & confesse a dead bready christ, and honour the same as Christ god & man, Exod 20. 1. Iohn. 5. 2. Corin. 10 contrary to gods cōmaundements. Thys is the working of Sathā, who knowing hys own iust dāp­nation, would al mankynd to be pertakers wyth him of the same: such a mortal hatred beareth he agaynst god & his people. Matth. 4. And therfore when thys wicked tempter could not kyll Christ with suttel temtation to fal down & worship him, thē he stirred vp hys seruantes the byshops & Pharisees to kil hys body, wherby notwithstanding the deuyl lost hys title & enterest which he had to mans soule, and mā by his pre­cious passion and death was raunsomed frō y ^e deuil, death & hel, to immortalitie & lyfe euerlasting: and so when Sathan thought to haue wonne all in kylling of Christ he lost all, and so shall he do in vs if we abyde constant and strong in the fayth of our lord and Sauiour Iesu Christ vnto the end. God graunt it, for his mercyes sake in Christ: blessed are al they that put their trust in hym, Amen.

[Page 499]Wherfore (my hartely beloued brethrē & sisters) be of good cō fort through Iesus Christ, for he y ^t is in vs, is strōger thē he that is in the world. Therfore draw ye nere to god, Iames. 2 & he wil draw nere to you. Resist the deuil & he wil (as Iames saith) flee frō you. Beware of the leuē of the Pharisees. Math. 16. Touch not pitche, least ye be defiled therewith. Eate no swynes fleshe, for it is against y ^e lawe: I meane defyle not your selues nei­ther inwardly nor outwardly with thys false & wicked reli­gion of Antichrist: for it is nothing els but pitch, Apo. 13.14. Apo. 18 2. Cor. 6. & swynes flesh. Beware of y ^e beastes marke, lest ye drinke of the cup of gods wrath. If god haue geuē you knowlege & fayth, dissē ble not therwith. Deny not the knowen verity before men, lest Christ denie you before hys father. Come away frō Ba­bilon, as Iohn biddeth you, & touch no vncleane thing, but seperate your selues from the companye of the vngodly, as Paul commaundeth you. What soeuer ye haue done amysse heretofore, now repent and amend, psal. 129. for with the lord there is mercye and plenteous redemption.

The third thing & note which I gather out of y ^e foresayd words of Peter, is this, y ^t he sayth reioyce because ye are pertakers of Christs passiōs. Our sufferings (my welbeloued) are christs sufferings: and that iniury y ^t is done to vs for his sake, he rekoneth it to be done to himself: as he said to Paul, Act. 9. Saule, Saule, why persecutest y ^u me? Col. 1. Therfore we ought to reioyce in our sufferings, as Paul writeth, which we suffer w ^t Christ & one with an other, as Peter sayth, & so to fulfyll y ^t which is behinde of y ^e passions of Christ in our flesh: which Christ hath by hys passion, fully redemed & saued vs in hys own person: howbeit hys elect must suffer w ^t him & for him vnto the worldes end, Mat. 5. that he may be glorifyed in thē and they therby corrected & clensed frō sinne in thys world, & be made more mete temples for the holy ghost, and also obtain a great reward in heauē for their suffering for righteousnes sake, according to his promise. And therfore I say (my bre­thrē) reioyce in the lord alwayes, & agayne I say reioice. Let vs reioyce in the crosse of our lord Iesus Christ, Phil 3. Galat. 6. wherby the word is crucifyed to vs & we to it. And why shoulde we so greatly reioyce in the crosse of Christ, which we now suffer? Because (saith Peter) when his glory appeareth, we may be mery & glad. And this is y ^e fourth note y ^t I gather out of his words aboue writē: Wherin is set out y ^e reward of suffering, [Page 500] not to be had in this world, but at his coming to iudgement when we shal be raysed agayn, and then shall they that haue sowen in teares, reape in ioy, as christ sayth: blessed are they that wepe here, for they shal laughe. Blessed are ye when mē hate you, & thrust you out of their company, rayling on you, & abhorring your name as an euel thīge for the sonne of mās sake, Luke. 6 reioyce ye in that day and be glad, for your rewarde is great in heauen.

Wherfore (my dearly beloued) through hope of thys hea­uenly ioye & reward, 1. Cor. 2. Heb. 12 which he that cā not lie hath promised (which ioy is so great y ^t no eare hath heard, no eie hath sene, nor the hart cā thinke, where we shal dwel for euer in y ^e hea­uenly citie, the celestiall Ierusalē, in the presence of God the father, & Iesus Christ our mediatour, as Paul sayeth, and in the cōpany of innumerable Angels, and w ^t the spirits & soules of al faythful & iust men) reioyce & be glad: & seīg ye be called to so great glory, 2 pet. i. see that ye make your election & vocation sure by good workes, & specially by suffering aduersitie for the Gospels sake: Phil. 1. for it is geuen vs of god, saith Paul, not only to beleue in Christ, but also to suffer for his sake. Conti­nue in prayer, & pray for me y ^t I may end my course w ^t ioye. Haue brotherly loue amongest your selues, Iohn. 14 which is a tokē that ye be Christs distiples. Edifie & cōfort one an other in the word of the lord, & the god of peace & loue be with you al­waies. Amē. For your liberalitie & kindnesse shewed vpō the prisoners & afflicted people of god in this time of persecutiō, the lord wil reward you whē he cometh to reward euery mā according to their dedes, and wil not leaue a cup of cold wa­ter bestowed vpon his faythfull people, vnrewarded. God make you rich in al grace, Matth. 10. 2. Cor. 8. that ye alwayes hauing sufficient, may be ryche vnto al manner of good workes. The grace of our Lord Iesus Christ, the loue of god, and the felowship of the holy ghost be with you alwayes, Amen.

To my louyng and faythfull brother Iohn Careles, prisoner in the Kynges Benche.

THe same faith for the which Abrahā was accompted iuste and Mary blessed, wherby also al iust men liue, the lorde god our louing father encrease and stablyshe in you and me, to the obteining of eternal life in our alone and swete Sa­uiour [Page 501] Iesus Christ, Amen.

I cā not worthely & sufficiently prayse god (my hartely be loued brother) for the consolation & ioye that I receaued by reasō of your louing letters, repēting me much that I being so long so nere you, did not enterpryse to stirre vp familiari­tie & comunicatiō betwene vs by writing, to our mutual cō ­solation in Christe. For what is there vpon earth wherin to reioyce (where al things are transitory & vaine, yea mā him self, respecting this life) but, as Dauid saith, Psal. 16 the Saints that dwel vpon the earth, & such as excel in vertue? But here now I consider, y ^t if the felowship, loue, & ioy of faythful men and children of god, being as we now be in double bondage, the body within clay walles, & the soule w ^tin these frayle earthly bodies, be so great and comfortable: howe vnspeakeable wil those ioyes be, when we shal be deliuered frō al corruption into y ^e glorious libertie of the sonnes of god, Where we shal be present together continually in our glorified bodies, be­holding y ^e face of our father presently (whō now we see but in the glasse of fayth) with his dere sonne christ our redemer & brother, and the blessed companye of Angels & al faithful sa­ued soules? Oh the incomparable good things and heauen­ly treasures layd vp for vs in heauen by christ Iesu. For the obteyning wherof, we ought to set light by al tēporal grefes and transitory afflictions so much the more, in that our good God is faythful & wil not suffer vs to be tēpted aboue oure strength, & that namely in y ^e end of our life, Eccle. 11. whē y ^e tree where it falleth, lieth stil, as the preacher sayeth: when euerye one, causa sua dormit & causa sua resurget: for els before y ^e end he suffe­reth hys somtime to fal, but not finally to perysh: as Peter sincked vpon the sea, but yet was not drowned, and synned greuously vpon the lande throughe infirmitie denying his Maister, but yet found mercye: for the ryghteous falleth of­tentymes. And Christs holy Apostles are taught to say, re­mitte nobis debita nostra: Yea thoughe the righteous fall, saieth Dauid, he shal not be cast away, for the Lord vpholdeth hym wyth hys hande. Oh the bottomlesse mercy of God toward vs miserable sinners. He vouchsafe to plante in my harte true repentance and fayth, to the obteyning of remission of al my synnes in the mercyes of God, and merites of Christe hys sonne, and therto I pray you say, Amen. Oh my hartely beloued, it greueth me to see y ^e spoyle & hauocke y ^e Saule ma­keth with the congregation of Christe, but what remedye? [Page 500] This is gods wil & ordinance, that his people shal here both be punished in the flesh, & tried in their fayth, as it is writtē: many are the troubles of the righteous, but the lord deliue­reth thē out of al, for by a strait path & narowe dore must we enter. Whether? Into y ^e ioyful kingdome of heauē. Therfore blessed are you, & other that suffer persecutiō for christs sake, for the possessing of y ^e same. Pray for me & my felowes (good brother) that we may fyght a good fyght, that we may kepe the fayth, and end our course with ioyful gladnes, for now the tyme of our deliuerāce is at hand. The lord guide, defēd, and kepe vs & you, & al his people in our iourney, y ^t we may safely through a short death, passe to that long lasting life.

Farewel my dere and louing brother & fellow souldiour in Christ, farewel I say in him, who receaue our soules in peace when they shal depart frō these tabernacles, and he graunt vs a ioyfull resurrection, and a mery metyng at the last day, and continuall dwelling together in hys eternall and hea­uenly kingdome, through Iesus Christ our Lord, Amen.

To my deare brethren .M. Filles and Cutbert.

MY dere and welbeloued brethren in Christ M. Filles and Cutbert, I wish you al welfare of soule & body. Welfare to the soule, is repentance of synne, faythful affiance in christ Iesus, & a godly life. Welfare to y ^e body, is the health of the same, w ^t al necessary things for this bodely life. The soule of mā is immortal, & therfore ought to be wel kept, lest immortalitie to ioy, should turne to immortalitie of sorow. As for the body, be it neuer so wel kept & much made of, yet shortly by nature wil it perysh & decay. But those that are engraffed and incorporated into Christ by true fayth, feeling the motion of Gods holy spirite, as a pledge of their electi­tion and enheritaunce, excityng and stirring them not one­lye to seke heauenly thyngs, but also to hate vyce & embrace vertue: wyll not onely do those things, but also if neede re­quyre, wyll gladlye take vppe theyr crosse and followe theyr Captayne, Mat. 26. Mar. 14 theyr Kynge, and theyr Sauioure Iesus Christe, as hys poore afflicted Churche of Englande nowe doth, agaynste that false and Antichristian doctrine & religiō [Page 451] nowe vsed, and specially that blasphemous masse, wherein christes supper and holy ordinaūce is altogether peruerted and abused contrary to his institution, Luke. 22. 2. Cor. 1 [...] and to Paules proce­dinges: so that, that whiche they haue in their Masse is ney­ther sacramēt of christ nor yet sacrifice for sinne, as the prie­stes falsely pretende. It is a sacrament, that is as S. Augu­stine saith, a visible signe of inuisible grace, when it is mini­stred to the communicantes accordyng to christes example, and as it was of late yeares in thys realme. And as for sa­crifice, there is none to be made now for sinne: Heb. 9.10 for Chryste with one sacrifice hath perfited for euer those that are sāctified. Beware of false religion and mens vaine traditiōs, and serue god wyth reuerence and godly feare, accordyng to the doctryne of hys Gospel, Luke. i1 whereto cleane ye that ye maye be blessed, though of wycked men ye be hated & accursed. Ra­ther drinke of the cup of Christ wyth his church, Apo. 18. then of the cup of that rose coloured whore of Babylon. which is ful of abhominatiōs. Rather striue ye to go to heauē by that path which is strayte to fleshe and bloud wyth the little flocke, then to go the wyde way, followyng the enticements of the worlde and the flesh, which leadeth to damnation. Lyke as Christ suffered in the flesh, saith S. Peter, pet. 4.3 so arme ye yourselues with the same minde: for Christe suffered for vs, lea­uyng vs example to follow hys footesteppes. Blessed are they that suffer for hys sake, great is their reward in heauē. He that ouercommeth saith S. Iohn, shal eate of the tree of lyfe: he shal haue a crowne of life, Apoca. 2.3 and not be hurt of the se­cond death: he shall be clothed with white aray, & not be put out of the booke of life: yea I wil confesse hys name, sayth Christ, before my father, and before hys aungels, & he shal­be a piller in the house of God, and sit with me on my seate. And thus I bydde you farewel, mine owne bretherne and deare fellowes in Christ, whose grace and peace be alwaye wyth you, Amen.

An exhortation to the patient suffe­ryng of afflictions for Christes cause, and the verity of hys Gospell.

Eccle. 9. A Man knoweth not hys tyme, but as the fishe is taken wyth the angle, and as the byrdes are caught with the snare: euen so are men caughte and taken in the perilous time, when it commeth vppon them. The tyme commeth, the daye draweth nere. E­zechi. 7. Better it were to dye, as the prea­cher sayth, Eccl. 4 then to lyue and see the mysera­ble workes which are done vnder the Sunne: such so dayne and straunge mutations such wofull, hainous, and lamen­table deuisions so fast approcheth, and none or verye fewe thoroughly repenteth. Esay. 1. Alas for this synful nation a people of great iniquitye and seede of vngraciousnes, corruptyng their wayes. They haue forsaken the lord, they haue prouo­ked y ^e holy one of Israell to anger, and are gone backward. Who now liueth not in such security and rest, as thoughe al daungers were cleane ouerpast? Who nowe blyndeth and buffeteth not christ, with seest me and seest me not? Yea who liueth not now in such felicity, worldly pleasures, and ioies, wholy seeking the world, prouidyng and craftely shyftyng for the earthly clodde and all carnall appetites, as thoughe synne were cleane forgotten, ouerthrowen, and deuoured? [Page 505] Lyke hoggyshe gaddernes nowe are we more afrayde and ashamed of Christ our Messias, Math. 8 fearyng the losse of our fyl­thy pygges, I meane our transitory goods, and disquieting of our synfull and mortall bodies in thys short, vncertayn, and miserable lyfe: thē of a legion of Deuyls, seducyng and driuyng vs from hearing, reading, Marke. 5. and beleuing Christ gods eternall sonne and hys holy word, the power to saue our soules: vnto vanities, lyes and fables, Rom. 10. and to this be­witchyng world. Oh perilous aboundaunce of goodes, to much saturity of meates, wealth & quietnes, Genes. 19. which destroi­ed wyth so many soules, those goodly Cities Sodome and Gomorre. Ieroboam, so long as he was but a poore man, not yet auaunced to hys dignitie, liued in the lawes of god without reprehension: but brought once to welth and pro­sperous estate, he became a wycked and most shamefull I­dolatour. And what made the couetous young man so loth to follow Christ, Math. 19. when he was bydden to forsake but worldly wealth which he then enioyed? Wo be vnto these false e­lusions of the world, baites of perdition, hokes of the De­uill, which haue so shamefully deceyued and seduced ful ma­ny from the ryght pathe vnto the Lord, into the high wais of confusion and perpetuall perdition.

We myght now worthely (deare christians) lamente and bewaile our heauye state, miserable condition, and so­rowful chaunce: yea I say we myght wel accuse our selues, and with Iob curse these our troublous, wicked, Iob. 3. and bloo­dy last days of thys world, were it not that we both see and beleue, and fynde in gods sacred booke, Esay. 10 that a remnaūt god hath in al ages reserued, I meane the faythfull, as many as haue bene from the beginnyng of the world, exercised, whetted and pullished with diuers afflictions, troubles, & tos­sings, cast and dashed against all perils and daūgers, as the very drosse and outcastes of the earth, and yet wyll in no wyse halte betwene god and Baal: 1. Cor. 4 for God vtterly abhor­reth two men in one: he cannot away wyth thē that are betwene both, but casteth thē away as a filthy vomite. Apoca. 3. Christ wil not parte spoile w ^t his mortal enemy the deuil: he wil haue all or lose all: he wil not permit the Deuil to haue the seruice of the body, and he to stand contented with the harte and mynd: but he wilbe glorified bothe in your bodyes and in your spirites, which are hys as S. Paule sayeth, 1. Cor. 6 [Page 454] For he hath made all, bought all and dearely payde for all, As S. Peter saith: 1. pet. 1. wyth hys owne immaculate body hathe he cleane discharged your bodies from sinne, death, and hel, and wyth hys most precious blood payd your raunsome & full pryce once for all and for euer. Nowe what harme I pray you, or what losse sustayne you by this? Why are you O vayne men, more afraide of Iesus your gentle Sauiour, and his gospel of saluation, then of a legion of cruel deuils, goyng about wyth false delusions vtterlye to destroye you both bodies and soules? Thynke you to be more sure then vnder your captayne Christe? Doe you promise your selues to be more quiete in Sathans seruice, then in Christes reli­gion? Esteme you more these trāsitory and pernicious pleasures, then god and all hys heauenly treasures? Oh palpa­ble darkenes, horrible madnes, and wilful blyndnes with­out comparison, to much to be suffred any longer. We see & wyll not see: we know and wyll not knowe: yea we smarte & wyl not fele, & that our own conscience wel knoweth. Oh miserable and brayneles soules, which would for folish pleaiures and slippery wealth, lose the royall kyngdome and permanent ioyes of god, wyth the euerlastyng glory which he hath prepared for them that truly loue hym, and renoūce the worlde. 2. Cor. 4 The chyldren of the worlde lyue in pleasure and wealthe, and the Deuyll who is theyr GOD and Prynce of thys worlde, kepeth theyr wealthe whyche is proper vnto them, and letteth them enioye it. But let vs whiche bee of Christe, Ioh. 12 seeke and enquyre for heauenlye thynges, whiche by gods promyse and mercye in Christ, shalbe peculier vnto vs. Let (I say) the Cretians, epicures and such other beastly Belials and carnall people, passe for thynges that be pleasaunt for the body, and do appertayne to thys transitory lyfe: yet shall they once (as the kinglye Prophet sayth) runne about the Citye of god to & fro how­lyng lyke dogges, Psalm. 58. desiring one scrappe of the ioyes of gods elect, Luk. 16 but al to late, as the rich glutton. Let vs therfore passe for those thynges that do perteyne to the spirit, and be cele­stial. Coloss. 3 Heb. 13 Iob. 7. We must be here (saith Paule) not as inhabitours and home dwellers but as straungers: not as straungers one­ly, but after the mynde of Iob, as paynefull souldiours ap­poynted of our gouernour to fyght agaynst the gouernour [Page 507] of darknes of this world, agaynst spiritual craftines in heauenly thynges. The tyme is come: we must to it: Ephesi. 5 1. pet. 4 the iudge­mēt must begin first at the house of god. Began they not first wyth the grene and sappie tree? and what followed then on the dry braunches? Ieremye speaking in the person of God sayth, in the City wherin my name is innocate, Luke. 14. will I be­ginne to punish, but as for you (meanyng the wycked) you shal be as innocentes and not once touched: Ieremy. 15. for the dregges of gods wrathe, the bottome of all sorrowes, are reserued vnto them in the ende: but gods householde shal drinke the flower of the cuppe of hys mercye. 2. Para. 3. And therfore let vs saye with Ezechias, play the men and shrynke not: let vs com­fort our selues, for the lorde is with vs our helper, and fighteth for vs. The Lord is (saith he) wyth you when you bee wyth hym, and when you seke hym he wyl be found of you, and agayne, when you forsake hym he wil forsake you.

Wherfore we oughte not to be dismayde or discourage our selues, but rather to be of good comfort: not to be sadde but mery: not sorrowful, but ioyful, in that god of his goodnes wyll vouchsafe to take vs as hys beloued children, to subdue our sinfull lustes, our wretched flesh and blood vn­to his glory, the promoting of his holy word, and edifyeng of hys churche. 2. Cor. 5. What yf the earthly house of this our habi­tation (Paule meanyng the body) be destroyed? We knowe assuredlye we shall haue a building of God not made wyth handes, but euerlasting in heauen, wyth such ioyes as faith taketh not, hope toucheth not, nor charitye apprehendeth not. They passe all desires and wishes. Gotten they may be by Christ, estemed they cannot be. Wherfore the more afflic­tion & persecution y ^e word of God bryngeth, y ^e more felicity & greater ioy abydeth in heauē. But the worldly peace, idle ease, wealthy pleasure, and thys present & pleasaunt transi­tory lyfe and felicity, which the vngodly folishly imagine to procure vnto themselues by persecuting and thrustyng a­way the gospel, shal turne vnto their owne trouble, and at laste vnto horrible destruction and mutations of realmes and countreyes, and after thys lyfe (if they repent not) into their perpetuall infelicity, perdition, and damnation. 1. Regū. 25 For they had rather wyth Nabal and hys temporal pleasures, descend to the Deuyl, then wyth poore Christ and his bo­dely [Page 508] troubles, ascend into the kingdome of God hys father. But an vnwise man (saith the psalmist) comprehendeth thē not, negther doth the folish vnderstand them, that is, these bloody persecutours growen vppe and flourishyng like the flower and grasse in the fielde. But vnto this ende do they so floryshe, that they might be cut downe and caste into the fyre for euer. Iob. 21. For as Iob saith, their ioy lasteth but y ^e twink­lyng of an eye, and death shall lye knawyng vpon them as doth the flocke vpon the pasture: psal. 4 [...]. Mar. 9. yea the cruell worme, late repentance as S. Marke saith, shal lie gnawyng, tormen­tyng, and accusing their wretched conscience for euermore.

Let vs therfore (good christians) be constante in obey­ing God rather then men. For although they slay our syn­full bodies, yea rather our deadly enemies, for gods verity: yet can they not do it but by gods sufferance and good wil, to hys prayse and honour, and to our eternall ioy and feli­city. For our bloode shedde for the gospell, shall preache it with more fruite and greater furtheraunce, then dyd oure mouthes, lyues, and writynges: as dyd the bloud of Abell, Steuen, wyth many other moe. What thoughe they laughe Christ and hys worde to scorne, which sytte in the chayre of peruerse pestilent scorners? To whom as to the wyse Gen­tiles of the world, the gospell of Christe is but folishnes, as it was to the Iewes a slaūder and a stumbling stone, wher­at they now beyng fallen, haue prouoked the wrath and vē ­geaunce of god vpon them. Luke. 2. These are the dayes of venge­aunce (saith Luke) that all thynges written may be fulfyl­led. And surely it shall be no lesse then a huge storme of e­uylles that shall come vpon vs, because that a longe and a cursed obstinate maliciousnes of vs, hath gone before crying in the eares of the Lorde GOD of hostes, who so manye tymes and so many wayes, haue bene prouoked, wyth the vnspeakable ryches of hys goodnes, hys patience, and longe sufferyng, to amendment, and haue neuertheles con­temned the same, Esay. 3 and proceded forward to worse and worse, prouokyng and styrryng the presence of gods maiesty vnto anger. EZech. Now therfore sayth God by the mouth of hys Pro­phet, I will come vpon thee, and I wyl send my wrathe v­pon thee: vpon thee (I say) O Englande, and punyshe thee accordyng to thy wayes, & reward thee after al thine abho­minations. [Page 509] Thou hast kyndled the fyer of gods wrathe and hast styrred vp the coales. Esay. 5. For thou wast once lyghtned and haddest tasted of the heauenly gifte, and wast become perta­ker of the holy Ghost, and haddest tasted of the good worde of God: Yea, it is yet in thy mouth saith the Prophet. Alas, O England, y ^u knewest thy Lord & maisters wil, but dydst nothing therafter, thou must therfore (saith he) suffer many stripes & many sharpe strokes, & walke on in the glittering & whote flame of thyne owne fyer, and in y ^e coales that thou hast kindled. This commeth to thee from my hand, saith the Lord: namely that y ^u shalt slepe in sorrowe, yea euen so thou shalt. The playne truth telleth the tale, the immutable iu­stice of the euerliuing God, and the ordinary course of hys plagues from the begynning, confirmeth the same. The ioy of our hart (saith Ieremy) is gone, our glory is fallen away, Ieremy. 5. our mery singyng is turned into mournyng, the garland of our heade is fallen. Alas and weale away that euer we syn­ned so sore: Wo worth all abhominations, and wyckednes: wo worth cloked hypocrisie: wo worth our carnall liberty: wo worthe our most cursed Idolatry. For because of these thynges sayth the Lord, ye shall perishe wyth sword, hun­ger and pestilence.

Wherfore, let all the wycked enemies of Christ, and all the vnbeleuers, be afrayed to bee tormented and vexed, wyth all hellish furies, and cleane without hope at gods ac­countyng day, which know not God in Christe to be theyr very rightuousnes, their life, Iohn. 8. theyr onely saluation and a­lone Sauiour, nor beleue not in hym. They must saieth S. Iohn, nedes abyde and perishe wyth their sinnes in death and in eternal damnation. But we be the chyldrē of saints, as the elder Toby dyd aunswer, and loke for an other lyfe, whyche God shall geue to all them which chaunge not their fayth, nor shrynke not from hym. Reioyce therfore ye christian afflicted brethern, for they can not take our soules and bodies out of the handes of the almighty, which be kept as in the bosome of our most swete and louyng father, Matth. i0. and yf we abyde fast in Christe and turne not away lyke weather­cockes, surely we shall lyue for euer, Christe affirmyng the same saying: my sheepe here my voyce, I knowe them, they harken, vnto me and to no straungers, and I geue them [Page 510] euerlastyng lyfe, Iohn. 10 for they shall not be loste nor no man shall plucke them out of my handes: no nor yet this flatte ryng world wyth al his vayne pleasures, nor any Tyranne wyth his great threates and stoute bragges can once moue them out of the way of eternall lyfe. What consolation and cōfort may we haue more pleasaunt and effectuous then this? God is on our side and fighteth for vs: he suffereth, he smarteth, & is afflicted with vs. As the world can do nothing against his might, Esay. 4 neither in takyng away or diminishing of hys glory, nor putting him from his celestial throne: so can it not harme nor hurte any one of his chyldren without his good wyll: Ephesi. 5 for we are members of hys bodye, out of his flesh and of his bones, and as deare to him as the apple of his eye. Let vs therfore with an earnest fayth, set fast hold and sure feeling vpon the promises of God in the gospel, and let vs not be sundred from the same by any tēptation, tribulation, or persecution. Let vs consider the verity of god to be in­uincible, inuiolable, and immutable, promising and geuing vs his faythfull souldiours, life eternall. It is he onely that hath deserued it for vs: it is his only benefite, and of his on­ly mere mercy: vnto hym only must we render thākes. Let not therfore the vayne fantasies and dreames of mē, the fo­lish gauds and toyes of the world, nor the crafty delusions of the deuil, driue & separate vs from our hope of the crown of righteousnes, that is laid vppe in store for vs against the last day. Oh that happy and mery last day, I meane to the faythfull, when Christ by hys couenaunt shall graunte and geue vnto them that ouercome and kepe hys wordes to the ende, that they maye ascende and sit in seate with him, as he hath ascended and sitteth on throne wyth hys father. The same body and soule that is now wyth Christ afflicted, shal then be wyth Christ glorified: nowe in the butchers handes as shepe appointed to die, 2. Timo. 2. then sitting at gods table wyth Christ in hys kyngdom, as gods honourable and dere chil­derne: where we shall haue for earthly pouerty, heauenlye riches, for hunger and thirst, saturitye of the pleasaunt pre­sence of the glory of God, Psalm. 16. for sorrowes, troubles and colde irons, celestial ioyes, and the company of Aungels, and for a bodely death, lyfe eternall. Oh happy soules, oh precious death and euermore blessed: righte deare in the eyes of god, [Page 511] to you the spring of the Lord shall euer be florishyng. Then as sayth Esay, the redemed shall returne & come againe into Sion praysing the Lord, and eternall mercyes shal be ouer their heades: they shall obtaine myrthe and solace: sorrowe and woe shall be vtterly vanquished: yea I am euen he say­eth the Lord, that in all things geueth you euerlastyng con­solation. To whom with the Father, and the holy ghost, be glory and prayse for euer, Amen.

An other letter written to the Christian cōgregati­on, called the fayth of Robert Samuell.

COnsidering with my self these perillous times, 2. Timo. 3. pe­rishing daies, & the vnconstant and miserable state of man, y ^e decay of our fayth, the sinister reporte & false slaūder of gods most holy word, these vrgent causes in coscience do constrayne me to confesse & acknow­ledge my fayth and meanyng in Christes holy religion, as S. Peter teacheth me, saying: 1. pet. 3 be readye alwayes to geue an answere to euery man y ^t asketh you a reason of the hope that is in you, and that with mekenes & feare, hauing a good cō ­science, that whē they backbite you as euill doers, they may be ashamed, for asmuche as they haue falselye accused your good conuersation in Christe. As touching my doctrine, for that litle talent y ^t god hath geuen me, god I take to recorde, mine own conscience & mine auditorie knoweth, that I nei­ther in doctrine nor maners, willinglye taughte any other thing then I receaued of the holy Patriarckes, Prophets, Christ & hys Apostles. For it were not only sinne, but also y ^e very part of a cursed miscreant, to deny, to belye, or betray y ^e innocēcie of that heauēly doctrine, or to be ashamed to cōfesse & stād to y ^e defence of y ^e same, Mar. 8. seing y ^e christ plāted it w ^t his most [Page 512] precious blood: and all good men haue more estemed y ^e true & infallible word of god, then al this transitorye worlde, or their own mortal liues. And I beleue this doctrine of y ^e Pa­triarkes, Prophets, Christ & hys Apostles to be sufficient & absolutely perfect to enstruct & teach me & al y ^e holy church of oure duties towards god, y ^e magistrates, & our neighbours.

Fyrst & principally I do assuredly beleue, w ^tout any dou­ting, y ^t there is one deitie or diuine essence, & infinite substāce, which is both called & is in dede god euerlasting, vnbodely, vnpartable, vnmeasurable in power, wisdome & goodnesse, y ^e maker & preseruer of al things, as wel visible as inuisible: & yet there be three distinct persons, al of one godhead or di­uine being, & of al one power, coequal, cōsubstantial, & coeter­nall, the father, y ^e sonne & the holy ghost. I beleue in god the fa­ther almighty, &c. As touching god y ^e father of heauē, I beleue as much as holy scripture teacheth me to beleue. The father is y ^e first person in trinitie, Ephesi. [...]. first cause of our saluation, which hath blessed vs w ^t al maner of blessings in heauēly things by Christ: which hath chosē vs before y ^e foūdations of y ^e worlde were layd, y ^t we should be holy & without blame before him: who hath predestinate vs & ordeyned vs to be his childrē of adoption through Christ Iesu. Act. 17. Psal. 176. In him as it is sayd, we liue, we moue & haue our being: he nourisheth, feedeth, & geueth meate to euery creature. And in Iesus Christ hys onely sonne oure lord. I beleue y ^t the word, that is, the sonne of god the second person in trinitie, did take mans nature in the wombe of the most blessed virgin Mary. Heb. 1. So y ^t there be in hym .ii. natures: a diuine nature & an humaine nature in y ^e vnitie of persō in­seperable, conioyned & knyt in one Christ, truly god & trulye mā, the expresse & perfect image of the inuisible god, wherin y ^e wil of god y ^e father shineth apparantly, & wherin mā, as it were in a glasse, maye behold what he ought to do that maye please god y ^e father. Borne of the virgin Mary [...]trulye sufferyng hys passion, crucyfyed, dead and buryed, to y ^e entent to bring vs again into fauour w ^t god the father almighty, & to be a sacrifice, host & oblation, Esa. 48.43 Gen. 1.22. Esay. 53. Act. 10. Math. 8. not only for original sinne, but also for al actuall sinnes of the whole generatiō of mankind. For al y ^e works, merites, deseruings, doings & obediēce of mā towards god, although they be done by y ^e spirit of god in the grace of god, yet being thus done, be of no validitye, worthynes, nor me­rite before god except god for his mercy & grace, accompt thē worthy for the worthines & merites of Christe Iesus. The [Page 513] same Christe went downe to the hels and trulye rose agayn the thyrd day and ascended into the heauens, y ^t he mighte there stil reigne & haue dominiō ouer al creatures: & frō thēce shall come &c.

I beleue in the holy ghost, coequal w ^t god the father & the sōne, & proceding frō thē both: by whose vertue, strēgth & opera­tion, the true catholike church, which is the comuniō & socie­tie of Saints, is guyded in al truth & veritie, & kept frō al er­rours & false doctrine, the deuil, & all power of sinne. Which church is sanctifyed & hallowed w ^t the precious blood & spi­rite of our Lord Iesus Christ: Iohn. 10.8. Galat. 1. 1. Timo. 3. which hath also her signe and marke, that she heareth & foloweth the voyce of her only & true pastour christ & no straungers. Thys church also is the house of god, the cōgregatiō of the liuing god, the pyller of truth, the liuely body of Christ, a church both in name & in dede. I beleue the remission of synnes by the only meanes & me­rites of christs death & passiō: who was made vnto vs of god that only sacrifice & oblation offered once for al & for euer, for al thē y ^t be sanctifyed. I beleue the resurrectiō of the body, wherby in the last day al mē shal ryse again frō death, the soules ioy­ned againe to the bodyes, the good to euerlastinge lyfe, the wycked to euerlastyng payne & punyshment. And nothyng may more certaynly stablysh & confyrme our fayth that we shal ryse agayn immortal both in body & soule, thē the resur­rectiō of Christ our Sauiour & fyrst fruites of y ^e dead. Now, that Christ our head is rysen, we being his body & mēbers, must folow our head. Death, hell and synne can not sunder nor plucke vs from him. For as the sonne can not be deuy­ded nor sundred frō the father, nor the holy ghost from them both, no more may we being the faythful mēbers of Christ, be seperated frō christ. And for a confyrmatiō of our resurrection, christ wold be sene after his resurrectiō in his most glo­ryous bodye, hys woūdes being handled & felt, speaking & teaching, eating & drinking &c. We looke sayth S. Paule, Iohn. 10 Iohn. 1. Phil. 3. for Iesus Christ our Sauiour, which shall transfygure our vile bodies, & conforme thē to his glorious body by y ^e same pow­er & vertue, wherwith he is able to subdue all things: euen like as the grayn of wheate sowē in the groūd, Iohn. 12. is fyrst putri­fyed & brought as into a thīg of nought, yet after that it sprīgeth vp freshly with a goodlyer colour, forme & beautye then it had before. The bodye is sowen in corruption and ryseth in incorruptiō: 1. Cor. 15 it is so [...]en in dishonour & riseth in honour. Thus I verely knowe and assuredly beleue the resurrection [Page 496] of our bodyes, & to haue lyfe eternal by Christ & for Christes sake. Verely, verely I say vnto you (sayeth Christe) he that heareth my woorde and beleueth on hym that sent me, Iohn. 5. hath euerlasting lyfe, and shall not come into dampnation, but is escaped from death to lyfe. It is Christ that died once for our sinnes, Roma. 10, Ose. 13. and is rysen agayne, neuer more to dye: it is he that swallowed vppe death and hath caste it vnder hys fete for euer. What nowe can death doe vnto vs? Verely no­thyng ells but for a little tyme seperate our precious soules from oure wretched bodyes, that diuyne substance from a Masse of synne, that eternall lyfe from a bodye of death, and so send our soules out of this miserable, wretched & sorrow­full lyfe cumbred wyth all calamities, vnto that most blessed felicitie and ioyes eternall.

As concerning the holye and reuerente sacramentes of Christes Church, whiche be in number .ii. the Sacramente of baptiseme and the Supper of the Lord, I beleue them to be as Saint Paule calleth them, confyrmations or seales of Gods promises, whiche haue added to them a promyse of grace, and therefore they are called inuisible signes of in­uisible grace. The Sacramente of baptisme is a marke of Christes Churche, a seale and confirmation of oure accepta­tion into the grace and fauour of God, for Christes sake. For hys innocencye, hys ryghteousnesse, hys holynesse, hys iustyce is ours, geuen vs of God: and our synnes and vn­ryghteousnesse, by hys obedience and abasing of hymselfe to the death of the crosse, are hys, whereof baptisme is y ^e signe, seale, and confirmation. Baptisme is also a signe of repen­taunce, to testifye that we be borne to the waues of perilles, and chaunges of lyfe, to the entent that we shoulde dye con­tinuallye, as longe as we liue, from sinne, and ryse agayne like new men vnto ryghteousnesse. Rom. 6. The other sacra­ment, which is the Supper & holy maundy of our Sauiour Christ, wherby y ^e church of Christ is knowen, I beleue it is a remembraunce of Christes death & passion, a seale & confir­mation of his most precious body geuē vnto death, euē to y ^e vile death of y ^e crosse, wherwith we are redemed & deliuered from synne death, hel & damnation. It is a visible word, be­cause it worketh y ^e same thing in y ^e eyes, which the word wor­keth in the eares. For like as the woorde is a meane to the eares, wherby the holy ghost moueth y ^e hart to beleue. Ro. 10: [Page 515] so thys Sacramente, is a meane to the eyes, whereby the holy ghoste moueth the harte to beleue: it preacheth peace betwene God and man, it exhorteth to mutuall loue and all godly life, and teacheth to contemne the world for the lyfe to come, when as Christe shal appeare, which now is in heauē & no where els as concernyng thys humaine body. Act. 1.3▪ Yet doe I beleue assuredly that hys very body is present in his most holy supper at the contemplatiō of our spirituall eyes, & so verely eaten with the mouth of our fayth. For as sone as I heare these most comfortable & heauenly words spoken and pronounced by the mouth of the minister: thys is my bodye which is geuen for you, when I heare (I say) thys heauenly harmonye of gods vnfallible promises & truth: I loke not, vpō, neyther do I behold bread & wyne, for I take & beleue y ^e words simply and plainly, euen as Christ spake them. For hearing these words, my senses be rapte & vtterly excluded: for fayth wholy taketh place, & not flesh nor the carnal ima­ginatiōs of our grosse, fleshly and vnreuerent eatyng, after the maner of our bodely foode which profiteth nothyng at all, as Christ witnesseth. Ioan. 6: but with a sorowfull & woū ­ded conscience, an hungrye and thirstie soule, a pure & fayth­ful mynde, do fullie embrace, behold, and feede & loke vpon that most glorious body of Christe in heauen at the ryghte hand of god the father, very God and very man, which was crucifyed & slaine, & his bloodshed for our sinnes, there now making intercession, offring & geuing his holy body for me, Rom. 8. Heb. 9 yea my body, my raunsome, my full pryce & satisfaction, my Christ and & al that euer he hath: and by thys spirituall and faythfull eating of thys liuely and heauenly bread, I fele the most swete sappe & tast of y ^e fruites, Roma. 5. benefites & vnspeakeable ioyes of Christes death & passion, fully disgested into y ^e bow­ells of my soule. For my minde is quieted frō al wordly ad­uersities, tormoylinges and troubles: my conscience is pa­cified frō sinne, death, hel & dāpnation: my soule is ful & hath euen enough, & wil no more: for al things are but losse, vyle, phil. 3 dunge, and drosse, vaine vanitie, for y ^e excellent knowledge sake of Christ Iesu my Lord and Sauiour. Thus nowe is Christes flesh my very meate in dede, Iohn. 6. Ephesi. 5 Galat. 2. & his bloode my verye drinke in dede, & I am become flesh of his flesh, & bone of his bones. Now I liue, yet not I, but Christ liueth in me: yea I [Page 516] dwell in hym and he in me: for through fayth in Christ, and for Christes sake, we are one, that is, of one consent, mynd, and felowship with the father, the sonne and the holy ghost. Ioan. 17. Thus am I assured and fully persuaded, and on this rocke haue I builded by Gods grace, my dwelling & resting place for body and soule, life and death. And thus I commit my cause vnto Christ the righteous and iuste iudge, who will an other day, iudge these debates and controuer­syes: whom I humblye beseche, to caste hys tender and merciful eies vpon the afflicted and ruinous churches, and shortlye to reduce them into a godlye and perpetuall concorde, Amen.

Thus doe I beleue, and this is my fayth and my vn­derstanding in Christe my Sauiour, and his true and holy religion. And this who so euer is a­shamed to do, Mar. 8. among this adoulterous and sinneful generation, of hym shall the sonne of man be ashamed, when he commeth in the glory of his fa­ther with the holy Angels.

A letter written to the Christian congregation, exhorting them constantly and faythfully to abyde in the doctryne of the Lorde.

IT standeth nowe moste in hande (O deare Christians) all them that looke to be accoun­ted to be of Christes flocke at that greate and terrible daye, when a seperation shall be made of that sorte that shall bee receaued, from the other which shall be refused, faythfully in thys tyme of greate afflictions, to heare oure Maister Chris [...]es voyce, the only true shepeheard of our soules, which sayth: Matth. 24. whosoeuer shal endure to y ^e end, shal be safe. For euē now is that great trouble in hand (as here in England we may wel say) that our Sauiour Christ spake of so long before, which should followe the true and syncere preachyng of hys Gos­pell. Therfore in thys tyme, we muste needes eyther make that we be hys faythfull souldiours, and continue in hys battell vnto the ende, puttyng on the armour of GOD, Ephesi. 6. 1. Thess. 5. the buckler of fayth, the brest plate of loue, the helmette of hope and saluation, and the sworde of hys holy worde (whiche we haue hearde plentifullye) wyth all instance of suppli­cation and prayer: or elles if we do not worke and laboure wyth these, we are Apostataes and false souldiours, shryn­kyng moste vnthankefullye from our gracious and soue­raigne Lord and Captayne Christe, and leanyng to Beliall. [Page 518] For, Luk. 14 as he sayth playnlye, who soeuer beareth not his crosse and followe hym, he can not be hys Dysciple. And no man can serue .ii. Math. 6. Maisters. for eyther he muste hate the one and loue the other, or elles he shall leane to the one and despyse the other. The which thinge the faythfull Prophette He­lias signifyed, 3. Regū. 18 when he came to the people and sayde: whye halte ye betwene .ii. opinions? If the Lorde be GOD follow hym, or if Baall bee he, then followe hym. Nowe let vs not thynke, but that the same was recorded in wry­ting for oure instruction, whom the endes of the worlde are come vppon, Roman. 15 as the Apostle Sainct Paule sayeth: what so euer thynges are written aforehande, they are written for oure learnyng. If Christe be that onely good and true shepeheard, that gaue hys lyfe for vs, then let vs that beare hys marke, and haue our consciences sprinckled wyth hys bloode, followe altogether for oure saluation, hys heauen­lye voyce and calling, according to our profession and fyrste promyse. But if we shall not so do, certaynely (say what we can) although we beare the name of Christ, yet we bee none of hys shepe in deede: for he sayth very manifestlie, my shepe heare my voyce and followe me: Iohn. 10 a straunger they wyll not followe, but will flee from hym, for they know not y ^e voyce of a straunger.

Therefore let euerye man take good hede in these pe­rillous dayes (whereof we haue had so muche warnyng a­forehand) that he be not begyled by the goodly outwarde shewe and appearaunce, as Eue was of our olde subtill en­nemye, whose crafte and wilinesse is so manifolde and di­uerse, and so full of close wyndings, that if he can not bring hym directly and the plaine strayght way to consent to his suggestions, then he wyll allure him and wynde hym in by some other false wayes (as it were by a traine) that he shall not perceaue it, to deceaue hym with all, and to steale from hym that goodly victorie of the vncorruptible and eternall crowne of glorie, 2. Timot. 2. whiche no man elles can haue but he that fyghteth lawfullye: as at thys presente daie, if he can not induce hym throughlye, as other doe, to fa­uoure hys deuilyshe religion, and of good will and free harte to helpe to vpholde the same, yet he will enuegle hym to resort to his wicked and whorysh Scholehouse, and [Page 519] at tht least wise, to be cōuersant and kepe company with his congregation there, and to holde hys peace and say nothing whatsoeuer he thynke, so that he be not a diligent souldiour and a good labourer on Christes syde to further hys kyng­dome, by that subtill meanes flatteryng hym that he shall both saue hys lyfe, and also hys goodes, and lyue in quiete. But yf we loke wel on Christes holy wil and testament, we shall perceyue that he came not to make any such peace vp­pon earth, Math. 10 Iohn. 14.15.16. nor yet that he gaue any such peace to hys Disci­ples. I leaue peace wyth you (saieth he) my peace I geue you, not as the world geueth it, geue I vnto you. Let not your harte be troubled, nor fearefull: these thynges haue I spoken vnto you, that in me ye shoulde haue peace. In the world ye haue affliction, but be of good cheare. I haue ouer come the world. The seruaunt is not greater then his lorde and maister: if they haue persecueed me, they shall also per­secute you. If any man come to me and hateth not hys own father and Mother, wyfe, chyldren, Systers, yea and more­ouer his owne lyfe, Luk. 6.14 it is not possible for hym to be my disci­ple. Blessed be ye that nowe wepe, for ye shall laughe: & wo be vnto you that now laugh, for ye shal mourne and wepe: he that wyll fynde his lyfe, shall lose it. Iohn. 12 Therfore the god of that true peace and comfort, preserue and kepe vs that we neuer obey such false flatteryng, which at length will paye vs home once for all, bringyng for hys temporall peace and quietnes, euerlastyng trouble, vexation, & disquietnes: for these vayne and transitory goodes, extreme losse and vtter dammage of the eternall treasure and inhericaunce: for thys mortal lyfe, depriuation of the most ioyful lyfe immortal: fi­nally the entrance into endles deth most miserable, vnmea­surable payne, and torment both of body and soule.

Now, cōferring these two Scholemaisters together, let vs cōsider the thyng wel, and determine with our selues which way we ought to take, and not to take the common broade way which semeth here most pleasaunt, and that the most part of people take. Surely I iudge it to be better to go to schole wyth our maister Christ, and to be vnder hys ferula & rodde (although it seme sharpe and greuous for a time) that at the length we may be coheritours wyth hym of euerla­styng [Page 520] ioy, rather thē to kepe cōpany w ^t the Deuils scholers, the adulterous generatiō, in his Schole that is al ful of pleasure for a while, and at the ende to be payd wyth the wages of continual burning in the most horrible lake, which bur­neth euermore wyth fire and brimstone without any ende. What shal then these vayne goods and temporal pleasures auayle? Who shall then helpe when we cry incessantly, wo, wo, alas and weale away for, vnmeasurable payne, griefe, & sorrowe? O let vs therfore take hede betime, and rather bee content to take paynes in thys worlde for a tyme, that we may please god. Our sauiour Christ the true teacher sayeth: euery braunche that bringeth not forth fruite in me, Iohn. 15 Eccl. 41. my fa­ther wyll take away. It is also written not in vayne: the chyldren of the vngodly are abhominable children, and so are they that kepe company wythe the vngodly. What doth he els I pray you, that resorteth to the ministration & ser­uice that is most repugnaunt and contrary to christes holye testament, there kepyng styl silence and nothing reprouing the same, but in the face of the world by hys very dede it self, declareth hymself to be of a false, fearefull, dissembling, fay­ned and vnfaithfull hart, and to haue laid away from hym the armour of light, discouraging asmuch as lyeth in him, al the residue of Christes hoste, and geuyng a manifest offence to the weake, and also confirmyng, encouraging, and reioy­cing the hartes of the aduersaries in al theyr euil doing? By which example he doth shew hymselfe, neyther to loue god, whom he seeth to be dishonoured & blasphemed of an Anti­christian minister, nor yet hys neighbour, before whome he should rebuke the euyll, Leuit. 18. as it is expressely commaunded in gods holy law, where it is sayd: thou shalt in any wyse re­buke thy neighbour, that thou beare not sinne for his sake. Wherfore let such a one neuer fantasy to deceiue himselfe, y ^t his name is registred in the boke of lyfe to haue the stipend of christes souldiour, except he do the duty and performe the part of a faithful, & right true souldiour, as other haue done before. For such fearefulnes commeth not from god, as te­stifieth S. Paule saysng: 2. Timot. 1. God hath not geuen vs the spirite of feare, but of power & of loue. Be not ashamed saith he, to testify our lord, but suffer aduersitie also w ^t y ^e gospel through the power of god, which saued vs, & called vs with an holy cal­lyng. [Page 521] To be now feareful, when most nede is that we shuld be of strōg hartes, is vtterly y ^t reiecting of the feare of god, & plaine vnfaithfulnes & disobedience to the expresse commaū demēt of our Sauiour christ, which saith in his holy gospel: Mat. 10. feare not them that kil the body, &c. For what faithfulnes do we expresse towardes hym, when he saith thus to vs, and yet we declare in our doings the very contrary, beyng euer feareful, euē as the vnbeleuyng Israrlites, which vnfayth­fully feared gods enemies the heathē Cananites, where as he had oftētimes geuen thē commaundemēt by his true prophet Moses to do the contrary? For the which cause, Nume. 13.14. al the whole nūber of that secte were destroyed in processe of time in the wildernes, and enioyed not the pleasaunt land of promise. Which was a bodely figure shewed before, and now a­greing to the promise of the heauēly inheritaūce, which shal be geuē to none other, but only to all such as with loue vn­fained, be wholy bent, without any feare of mā, to fulfil gods holy wil & pleasure. But all they that pertaine to the lyuely faith to the winning of the soule, wil faithfully sticke to the cōmaundement, trusting most firmely & faithfully, that he y ^t gaue y ^e same, wil also geue strength plentifully to performe it euen in the weakest vessels of al as we haue heard & sene by many and diuers exāples, he only be praised therfore. S. Peter saith: feare not though they seeme terrible vnto you, [...]. pet. 3. neither be troubled, but sanctify the lord god in your harts. Only saith S. Paule, let your conuersation be as it becom­meth y ^e gospel of christ. Cōtinue in one spirit, & in one soule; phil. 3 labouring as we doe, to maintayne the faith of the gospel, & in nothyng fearing your aduersaries: which is to thē a tokē of damnation, and to you of saluatiō, & that of god: for vnto you it is geuē, y ^e not only ye should beleue in Christ, but also suffer for his sake. Wherfore let vs be right wel assured that we shal yelde a most straight reckening and accompt, yf we transgresse the said most wholsome precepts geuē us of our maister Christ & of his apostles, & now in thys troublesome time wherin the gospel is persecuted, shew ourselues feareful souldiours: as it is manifestly declared in the Reuelaciō of S. Iohn, where it is written, Apo. 2. that the fearefull shall haue their part wyth the vnbeleuing, and abhominable, in y ^e lake [Page 522] that burneth wyth fire and brimstone, which is the seconde death. Apoc. 3 Againe it is written in the same booke for our war­nyng: because thou art betwixt both, and neyther cold nor whote, I wyll spewe the out of my mouth.

Now therfore good christians, these true testimonies of gods liuely worde depely considered and wayed, lette vs chiefly stand in awe of hys most terrible iudgementes, Esay. 8. Prouer. 3. and be not as they that presumptuously tempt hym. Let him alway be our feare & dread. He now chasteneth, he nowe nur­tereth vs for our profite, delightyng in vs euen as a lo­uyng father in hys beloued childe, Heb. 12 1. Cor. 11 2. Reg. 7. to make vs perfect, and to haue vs to be pertakers of his holynes. He now iudgeth vs, not vtterly takyng away hys euerlastyng loue and mercy from vs, as he dothe from the malignaunt and wycked, that we should not be condemned wyth the wycked world: but if we now refuse hys most louing chastising & followe y ^e world, we must nedes haue our portiō wyth y ^e world. Wyde is the gate & broad is y ^e way which leadeth to destructiō, Math. 7 and many there be which go in therat. But straite is y ^e gate & narrow is the way that leadeth vnto life, and few there be that fynde it. Oh how much better is it to go thys narrow way wyth the people of god, then to enioy the pleasures of sinne for a tyme. In consideration whereof, let vs wythout anye more slackyng and further delayes in thys great warnyng by gods louyng visitation, submit our selues betime vnder hys myghty hand, 1. pet. 5 that he maye exalte vs when the tyme is come. And thus I wholy committe you to hym, and to the worde of his grace, which is able to build further, beseching you most hartely to pray for me, y ^t I may be strong through the power of hys might, and stande perfect in all thynges, beyng alwais prepared and redy, lokyng for the mercye of our lord vnto eternal rest, and I will pray for you as I am most bound. So I trust he wil graciously heare vs for hys promise sake made vnto all faithfull in his dearely beloued sonne Christ our alone Sauiour, whose grace be with your spirit, most deare Christians, for euer. So be it.

¶Iohn Hullyer beyng of longe tyme prysoner, and now openly iudged to dye for the testimony of the lord Iesus, wysheth hartely to the whole congre­gation of God, the strength of hys holy spirite, to theyr euerlasting health, both of body and soule.

I Now (most dere christians) hauyng the swete comforte of gods sauing health, and beyng confirmed wyth hys free spirit (be he only praysed therefore) am constrayned in my conscience, thinkyng it my very duety, to admonish you, as ye tender the saluation of your soules, by al maner of meanes to separate your selues from the companye of the Popes hirelinges, consideryng what is said in the reuelation of S. Iohn, Apo. 14. by the Aungel of god, touching al men. The words be these: If any man wor­ship the beast, and hys image, and receyue hys marke in his forehead, or in hys hand, the same shall drynke the wyne of the wrath of God, which is poured into y ^e cup of his wrath, and he shall be punished with fyre and brimstone before the holy aungels and before the lambe, and the smoke of theyr tormēt ascendeth vp euermore. Marke well here good christians, who is this beast and worshippers, that shal be per­takers of that vnspeakable torment. This beast is none o­ther but the carnall and fleshly kingdome of Antichrist, the Pope wyth hys rable of false Prophetes and ministers, as it is most manifest: the which to maintayn their high titles worldly promotions and dignities, do with much crueltye daily more and more set forth and establish their owne tra­ditions, decrees, and decretals, contrary to gods holy ordi­naunces, statutes, lawes and commaundements, and who­ly repugnant to hys syncere & pure religion and true wor­shippyng. Nowe what doe they elles but worshippe thys beast and hys image, which after they had once already escaped from the fylthines of the world, 2. peter. 2. through the knowlege of the lord and Sauioure Iesus Christe, are yet again tāg­led therin, and ouercome, vsing dissimulation vnfaithfully, for feare of their displeasure, doing one thyng outwardlye, and thinkyng inwardlye an other: so hauing them in reue­rence [Page 524] vnder a cloke and colour, to whom they ought not so much as to say god spede: Iohn. 3. & adioining themselues to the malignaūt congregatiō which they ought to abhorre as a dēne of theues & murtherers, Iohn. 10 EZe. 16 & as the brothel house of most blas­phemous fornicators, whose voices being contrary to chri­stes voice, if they were of his flocke, they would not know, but wold fly frō thē: as he himself being the good shepehard of our soules doth ful wel in his holy gospel testify. Iohn. 10. Agayn, what do they els I pray you, but receiue y ^e beastes marke in their foreheades & in their hands, which do beare a faire face and coūtenance outwardly in supporting them as other do, being ashamed openly to confesse christ and his holy gospel. But this fainednes & dissimulatiō, Mar. 18. christ and hys gospel wil in no wise allow: of whō it is said, whosoeuer shalbe asha­med of me & my words in this adulterous and synful generation, Luke. 9. of him also shall the sonne of man be ashamed, when he shal come in the glory of his father with his holy angels. Therfore sayth almighty god by his prophet Malachy: Mala. 1. Heb. 6 cur­sed be the dissēblers. Ye wer once syghtned and tasted of the heauenly gift, & were become partakers of the holy ghost, & tasted of the word of god, and of the power of the world to come. Luk. 6. 2. Iohn, 2. And our Sauiour Christ sayth: no man y ^t putteth his hand to the plough and loketh backe, is apt for the kingdom of god. Therfore S. Iohn the Apostle vseth this for a manifest token, that y ^e backesliding frō the true teachers of gods word, declareth euidētly, y ^t they be not of the nūber of them. For sayth he, they went out frō vs, but they were not of vs: for if they had bene of vs, no dout, they would haue cōtinued wyth vs. Surely, so long as we vse dissimulatiō, & to play on both handes, we are not in the light. For whatsoeuer is manifest, Ephe. 4 the same is light, as the elect vessel of god S. Paul witnesseth.

Wherfore (good christiās) for gods most dere loue, deceiue not your selues through your own wisdō, & through y ^e wis­dō of y ^e world which is folishnes before god, but certify & stay your owne conscience wyth the sure truth & faithful word of god, 1. Cor. 3 & with the infallible testimonies of holy scripture. For although gods mercy is ouer al hys works: Psal. 3. Heb. 3. yet it doth not extend but only to them that hold fast the confydence & re­ioicing of hope vnto the end, not being weary in wel doing, [Page 525] but rather waxe euery day strōger and stronger in y ^e inward man. Therfore in the Reuelatiō of S. Iohn, 2. Cor. 4. where it is en­treated of the beast and hys image, it is also said: here is the sufferaūce of saints, & here are they that kepe the commaun­dements, & the fayth of Iesus Christ. Wherby almighty god doth shew plainly that he doth vse those wycked men as in­struments for a tyme, to try the patience & fayth of hys pe­culiar people, without the performance wherof we can haue no part among the lyuyng, but as it is said in the same Re­uelation, the feareful shal haue theyr part in the lake y ^t bur­neth wyth fyre and brymstone, whych is the second death.

But peraduenture ye wyll obiect and saye vnto me: what shal we do? Shal we cast our selues hedlong to death? I saye not so. But this I saye, that we are all bounde (yf euer we loke to receyue saluation at gods hand) in this case wholy to be obedient to hys determinate counsel and fore­knowlege, 1. Corin. 12 expressed by the gyft of the spiryt in holy Scrip­ture, and then to cast all our care vpon hym, who worketh al in al for the best vnto them that loue hym: Roma. 28. & thus he ge­ueth commaundement saying, come away from her my people, Apo. 18. that ye bee not partakers of her synnes and that ye re­ceyue not of her plagues. Now who hearyng thys terrible voyce of god, which must nedes be fulfylled, wyl not wyth al spede & dyligēce apply hymself to do therafter, except such as wyll presūpteously tempt hym? And as touchyng suche the wyse man sayeth: Ecclesi. 3. he that loueth peryl and daunger shal peryshe therein: but they that be of the fayth of Abraham, e­uen as he dyd, so wyl they in al assayes & trials be obediēt to the heauenly voyce, howsoeuer it semeth contrary to theyr own natural wyl & carnal reasō, Psalm. 36. according to the sure word of fayth which sayth: hope thou in the lord & kepe hys way: hold thee styl in the lord & abyde patiently vpon hym. Let not thy ielousy moue thee also to do euil. 2 Cor. 6. Come out from a­mong thē, & ioyne not your selues to their vnlawful assem­bles: yea do not once shew your selues wyth y ^e least part of your body, to fauour theyr wycked doyngs, but glorify god (as most ryght is) so wel in your whole body outwardly, 1. Cor. 6. as inwardly in your spirit, or els you can doe neyther of hothe wel: for your body doth belōg to god, so wel as your spirit. At y ^e dreadful day of iudgement we shal al receyue y ^e works of our bodyes, accordyng to that we haue done, 2. Cor. 5 whether [Page 526] it be good or bad. Therfore whatsoeuer we do, we may not bring the spirit in bondage to the body, but contrariwise we must subdue the body and the will of the flesh to the spirite, that the spirit may freely accomplishe the will of God in all thinges: for otherwise we shall neuer bee partakers of his promise, with the true children of Abrahā. For as S. Paule saith, they which are the children of the flesh, are not the childrē of god: if we shal liue according to the flesh, we shal die. For to be carnally minded, is deth: but to be spiritually minded, is life and peace, because that the fleshly mynded is en­mity of god: for it is not obedient to the lawe of God, ney­ther can be. So then they that are in the flesh cannot please God. Nowe chose you which way you wil take, either the narrow way that leadeth vnto life, which christ himself and his faithful folowers haue gone through before: or els the broad path way that leadeth to destruction, which the wic­ked worldlings take their pleasure in for a while. I for my part haue now written this short admonition vnto you of good wyl (as God be my witnes) to exhort you to that way which at length you your selues should proue and finde to be best, yea and reioyce therof. And I do not onely write this, but I wil also (wyth the assistance of gods grace) ratify, confirme, and seale the same wyth the effusion of my blood, when the full time shalbe ex­pired that he hath appointed: which (so farforth as I maye iudge) muste nedes be within these few dayes. Therfore I now byd you al most hartely farewel in the lord, whose grace be with your spirit, Amen. Watch & pray, watch and pray, pray, pray. So be it.

To my moste intyrelye beloued wyfe Marye Glouer.

THe peace of conscience whiche passeth all vn­derstanding the sweete consolation, comfort strength, and boldenesse of the holy ghoste, be continuallye increased in your hart, through a feruent, earnest, and stedfaste fayth in our most deare and only Sauiour Iesus Christ, Amen.

I thanke you hartelye moste louyng wyfe, for your let­ters sent vnto me in my imprysonment. I redde them wyth teares more then once or twyse, wyth teares (I say) for ioy and gladnesse, that God had wroughte in you so mercyfull a worke: fyrst an vnfayned repentaunce, secondlye an humble and harty reconciliation, thyrdly a willyng submission and obedience to the wyll of God in all thynges. Whiche when I redde in your letters, and iudged them to proceede from the bottome of your hart, I coulde not but be thankfull to God, reioysing with teares for you and these hys greate mercyes poured vppon you. These your letters, and the hearyng of your moste Godlye procedynges and constante doinges from tyme to tyme, haue muche releued and com­forted me at all tymes, and shall bee a goodlye testimonye wyth you at the greate daye, agaynste manye worldlye and deintye daines, whiche set more by their owne pleasure and [Page 528] pelfe in this world, then by Gods glory, litle regarding, as it appeareth, the euerlasting healthe of their owne soules or others. My prayer shalbe whylest I am in this world, that god, whiche of his great mercy hath begonne his good worke in you, will finishe it to the glory of his name and by the myghtie power and inspiration of hys holye spirite so strengthen, stablishe, and confyrme you in all his wayes to the ende, that we maye together shewe forth his prayses in the worlde to come to our vnspeakeable consolation euer­lastingly, Amen.

So long as God shall lende you continuance in this mi­serable worlde, aboue all thinges geue your selfe continual­lye to prayer, 1. Timo. 2 lifting vp, as Saint Paul sayth, cleane or pure handes withoute anger, wrath, or doubting, forgeuing (as he sayeth also) if you haue any thing againste anye man, as Christ forgeueth vs. And that we may be the better willing to forgeue, it is good often to call to remembrance the mul­titude and greatnesse of our own sinnes, which Christ day­ly and hourely pardoneth and forgeueth vs, & then we shal, as Saint Peter affirmeth, 1. peter. 4. be ready to couer and hide the of­fences of our brethren, be they neuer so many. And because gods word teacheth vs, not only the true maner of praying, but also what we ought to doe or not doe in the whole dis­course and practise of this life: What pleaseth or displeaseth God: and that, as Christ sayth, the worde of god that he hath spoken shall iudge in the last daye: let your prayer be to this end specially, that god of his greate mercy woulde open and reuele more & more daily to your hart the true sense, know­ledge, and vndersteanding of his moste holy word, and geue you grace in youre liuing, to expresse the fruites thereof. And for as muche as it is, as the holye ghoste calleth it, the woorde of affliction, 1. Cor. 1. that is, it is seldome withoute hatred, persecution, peryll, daunger of losse of life and goodes, and whatsoeuer seemeth pleasante in this worlde, as experience teacheth you in this time: call vpon GOD continuallye for hys assistance alwayes, as Christ teacheth, casting your accomptes what it is lyke to coste you, en­deuoring your selfe, throughe the helpe of the holye ghoste, by continuance of prayer, to laye youre foundation so [Page 529] sure, that no storme or tempeste shall be able to ouerthrowe or caste it downe: remembryng alwayes (as Christe say­eth) Lothes wyfe, Luke. 17. that is to beware of lookinge backe to that thinge that displeaseth GOD. And because nothing displeaseth GOD so much as Idolatrye, that is, false wor­shippyng of God, otherwyse then hys woorde commaun­deth: looke not backe (I saye) nor tourne not your face to their Idolatrous and blasphemous Massing, manifestly a­gaynst the word, practyse, & example of Christe: as it is most manifest to all that haue any taste of the true vnderstanding of Gods word, that there remayneth nothyng in the church of England at this presēt, profitable or edifying to y ^e church and congregation of the Lord, all thynges being done in an vnknowen tonge, contrary to the expresse comaundemente of the holy ghost.

They obiect that they be the Churche, and therefore they must be beleued. My aunswere was, the Church of GOD knoweth and reknowledgeth no other heade but Iesus Christe the sonne of GOD, whom ye haue refused, and chosen the man of sinne, the sonne of perdition, enemye to Christ, the deuilles deputye and Lieuetenaunte the Pope. Christes Churche heareth, Iohn. 10 teacheth and is ruled by hys woorde, as he sayeth: my sheepe heare my voyce. If you abyde in me & my worde in you, you be my Disciples. Their churche repelleth gods worde, and forceth all men to fol­low their traditions. Christes Church dare not adde or di­minyshe, alter or chaunge his blessed testament: but they be not afrayde to take awaye all that Christ instituted, and goe a whoring (as the Scripture sayeth) with their own inuen­tions, & letari super operibus manuum suarum, to glorye, Act. 7. & re­ioyce in the workes of their owne handes. The Churche of Christ is, hath bene and shalbe in all ages, vnder the crosse, persecuted, molested and afflicted, the world euer hating thē because they be not of the worlde. But these persecute, mur­ther, slaye, & kill such as professe the true doctrine of Christ, be they in learning, liuing, cōuersation, & other vertues, ne­uer so excellent. Christ and his Church reserued the tryal of their doctrine to the word of god, Iohn 5. and gaue the people leaue to iudge therof by the same word search the scriptures. But thys Churche taketh awaye the woorde from the people, [Page 530] and suffer neyther learned, nor vnlearned to examine or proue their doctryne by the woord of God. The true Church of God laboureth by all meanes to resyste and withstande the lustes, desyres, and motions of the worlde, the flesh and the deuyll. These for the moste part, geue themselues to all voluptuousnesse, and secretlye commit suche thinges, whiche (as Saint Paule sayeth) it is shame to speake of. Ephe. 5. By these and suche like manifest probations, they do declare themsel­ues to be none of the Churche of Christe, but rather of the Sinagoge of Sathan. It shall be good for you oftentymes to conferre and compare theyr proceedynges and doinges, with the practyse of those whom the woorde of God doth teache to haue bene true members of the Churche of God, and it shall woorke in you both knowledge, erudition, and boldnesse to withstand wyth sufferyng, their doings. I like­ned them therfore to Nemrod, whom the Scripture calleth a mightye hunter or a stoute champion, telling them that that which they coulde not haue by the worde, they would haue by the sworde, and be the Church whether men wil or no, and called them wyth good conscience, as Christ called their forefathers, the children of the deuil: and as their father the deuyll is a lyer and murtherer, so their kyngdome and church (as they call it) standeth by lying and murtheryng.

Haue no fellowshyppe with them therfore, my deare wife, with their doctrine, and traditions, least you be perta­ker of their synnes: for whom is reserued a heuye dampna­tion, wythoute spedye repentaunce. Beware of such as shall aduertyse you somethyng to beare with the worlde as they do, for a season. There is no dallying with Gods matters: it is a fearefull thynge (as Saincte Paule sayeth) to fall into the handes of GOD. Remember the Prophet Heli­as: 3. Regū. 18 Luk. 9. why halte ye on both sydes? Remember what Christe sayeth: he that putteth hys handes to the ploughe and loo­keth backe, is not worthy of me. And seing god hath hether­to allowed you as a good souldiour in the forewarde, play not the coward, Apo. 2. neyther draw backe to the rereward. Saint Iohn numbreth amonge them that shall dwell in the fie­rye lake, suche as be fearefull in gods cause. Set before your eyes alwayes the examples of suche as haue behaued themselues boldelye in Gods cause: as Steuen, Peter, [Page 531] Paul, Daniell, the three children, the wydowes sonnes, and in youre dayes Anne Askewe, Laurence Saunders, Iohn Bradford, with many other faythfull witnesses of christ. Phil. 1. Be not afrayd in nothing, sayth S. Paule, of the aduersaries of Christes doctrine: the which is to thē the cause of perdition, but to you, of euerlasting saluation. Christe commaundeth the same, saying: feare thē not. Let vs not followe the exam­ple of hym whiche asked tyme, fyrste to take leaue of hys frendes. If we so doe, we shall fynde fewe of them that wyll encourage vs to goe forwarde in our businesse, please it god neuer so much. We read not y ^e Iames & Iohn, Andrew and Simon, when they were called, put of the tyme tyl they had knowen their fathers & frends pleasure: but y ^e scripture say­eth they forsoke all and by and by, followed Christ. Christe lykened the kyngdome of GOD to a precious pearle, Mat. 13. the which whosoeuer fyndeth, selleth all that he hath for to bye it. Yea whosoeuer hath but a litle taste or glimmeryng how precious a treasure the kyngdome of heauen is, wyll glad­ly forgoe both lyfe and goodes for the obtaynyng of it. But the moste part now a dayes, be lyke to Aesopes cocke, which when he hadde founde a precious stone, wyshed rather to haue founde a barelye corne. So ignoraunte bee they howe precious a iewell the woorde of God is, that they choose ra­ther the thynges of thys worlde, whiche being compared to it, be lesse in value then a barlye corne.

If I woulde haue geuen place to worldlye reasons, these myght haue moued me. Fyrste the forgoing of you and my children: the consideration of the state of my children being yet tender of age and younge, apte and inclinable to vertue and learnyng, and so hauynge the more neede of my assistance, beinge not altogether destitute of gyftes to helpe them wythall: possessions aboue the common sorte of men: because I was neuer called to be a preacher or minister: and (because of my sickenesse) feare of death in imprisonment be­fore I shoulde come to my answere, and so my death to bee vnprofitable. But these and such lyke, I thanke my heauen­ly father (which of hys infinite mercy inspyred me wyth his holye ghost, for hys sonnes sake my only Sauioure and re­demer) preuayled not in me: but when I had, by the won­derfull permission of GOD, fallen into their handes, at the [Page 532] first sight of the Sherife, nature a little abashed: yet or euer I came to y ^e pryson, by the working of god and through his goodnes feare departed. I sayd to y ^e Sherife at his cōmyng vnto me: what matter haue you Maister Sherife to charge me withal? He answered, you shal know when you come be­fore the Maisters. And so takyng me w ^t him, I loked to haue bene brought before y ^e Maisters, & to haue heard what they could haue burdened me withal. But cōtrary to my expecta­tiō, I was cōmitted fortwith to the Iayle not being called to my answere, litle iustice being shewed therin. But y ^e lesse iustice a man findeth at their hands, the more consolation in conscience shal he fynde from God: for whosoeuer is of the world, the world will loue hym. After I came into prison & had reposed my self there a whyle, I wept for ioye and glad­nesse my belly ful, musing much of the great mercies of god, and (as it were) saying to my selfe after thys sorte: O Lorde who am I, on whom thou shouldest bestowe thus thy great mercy, to be numbred among the Saintes that suffer for thy Gospels sake? And so beholding and considering on the one side my imperfection, vnablenesse, sinnefull misery, and vn­worthynesse, and on the other side the greatnesse of Gods mercy, to be called to so hygh a promotion: was as it were, amased and ouercome for a whyle with ioye and gladnesse, concluding thus with my self in my hart: O Lord y ^u shewest power in weakenesse, wysedome in folishenesse, mercye in sinnefulnesse, who shall let thee to choose where and whom thou wilte? As I haue zelouslye loued the confession of thy worde, so euer thoughte I my self to be most vnworthy to be pertaker of the affliction for the same,

Not long after, came vnto me Maister. W. Brasbryge, Maister C. Phinees, Maister N. Hopkins, trauelynge wyth me to bee dysmissed vppon bondes: to whom my an­sweare was (to my remembraunce) after thys sorte. For as muche as the Maisters haue imprysonned me, hauyng nothynge to burdeine me with all, if I shoulde enter into bondes, I shoulde in so doinge accuse my selfe. And seing they haue no matter to laye to my charge, they maye as­well lette me passe wythoute bondes, as with bondes. Secondarelye, if I shall enter bondes, couenaunte, and [Page 533] promyse to appeare, I shall doe nothyng but excuse, co­loure, and cloke theyr wickednesse, and endaunger my selfe neuerthelesse, beinge bounde by my promyse to ap­peare. They alledged manye worldlye persuasions vn­to me to auoyde the presente peryll, and also how to auoyd the forfiture, if I brake my promyse. I sayde vnto them I hadde caste my penyworthe, by Gods helpe. They vn­dertoke also to make the bonde easie. And when they were somewhat importune, I sayd to Maister Hopkins that li­bertye of conscience was a precious thyng, and tooke as it were a pause, lifting vppe my harte to God earnestlye for hys ayde and helpe that I mighte doe y ^e thing that mighte please hym. And so, when they had let their sute fall, my harte, me thoughte, was wonderfullye comforted. Mai­ster Dudlye commoned wyth me in lyke manner: whom I aunsweared in effecte as I dyd before. Afterwarde debatinge the matter with my selfe, these considerations came to my head: I haue frō tyme to tyme w ^t good cōscience (God I take to recorde) moued all suche as I hadde con­ference with all, to be no daliers in Gods matters, but to shewe them selues after so greate a lyghte and knowledge, hartye, earnest, constante, and stable in so manifest a truth, and not to geue place one iote contrarye to the same. Nowe thoughte I, if I shall withdrawe my selfe, and make anye shiftes to pull my own necke out of the collor, I shall geue great offence to my weake brethren in Christe, and aduan­tage to the enemyes to slaunder Gods woorde. It will be sayd, he hath bene a greate boldner of others to be earnest & feruent to feare no worldly perills or daungers, but he him self wil geue no suche example.

Wherefore I thoughte it my bounden dutye both to God and man, being (as it were) by the greate goodnesse of GOD. maruelouslye called and appoynted hereunto, to sette asyde all feare, perilles, and daungers, all worldlye respectes and considerations, and lyke as I hadde hereto­fore, accordyng to the measure of my small gifte, wyth­in the cōpasse of my vocation & callyng, frō y ^e bottome of my hart vnfaynedly moued, exhorted, & persuaded al y ^t professed gods word, manfully to persiste in y ^e defence of the same, not wyth sword & vyolence, but wyth sufferyng and losse of life, [Page 534] rather then to defyle themselues agayne with the whoryshe abhomination of the Romysh Antichrist: so the houre being come, wyth my facte and example to ratifye, confyrme, and proteste the same to the hartes of all true beleuers: & to this end (by the myghtye assistance of Gods holy spirite) I re­solued my self wyth much peace of conscience, willingly to sustayne what soeuer the Romyshe Antichrist should doe a­gaynste me, and the rather because I vnderstoode the By­shoppes comming to be at hande, and considered that poore mens consciences shoulde be then sharpely assaulted. So re­mayned I prysoner in Couentrye by the space of .10. or .11. daies, being neuer called to my answere of the Maisters, cō ­trarye to the lawes of the Realme, they hauyng neither sta­tute, lawe, proclamation, letter, warrante, nor commaun­dement for my apprehension. They would haue layed al the matter vpon the Summer. Who being examined, denyed it before theyr faces, as one of my frendes told me, saying: that he had no comaundemente concerning me, but for my elder brother. God lay not their extreme doinges agaynste me, to their charge at the great day.

The second day after y ^e bishops coming to Couentry, M. Warren came to the Yeldhaule, & willed the chiefe Iayler to cary me to the Byshop. I layed to M. Warrens charge the cruell seekyng of my death: and when he woulde haue excu­sed hym self, I tolde hym he coulde not wype hys hands so: he was as giltye of my blood before God, as though he had murthered me with his own hands. And so he parted frō me saying, I nede not to feare, If I wold be of his beliefe. God open hys eyes if it be his will, and geue hym grace to beleue thys, which he & all of hys inclination, shall finde (I feare) to true for their partes: that is, that all they whiche cruelly, maliciously, and spytefully persecute, molest & afflict the mē ­bers of Christ for their conscience sake, and for the true testi­monye of Christes word, and cause them most vniustly to be slayne and murthered: without spedy repentance, shal dwel with the deuil & hys Angels in the fiery lake euerlastingly, where they shall wysh & desire, crye & call, but in vaine (as their ryghte companion Epulo did) to be refreshed of them, Luk. 16 whom in this world they contemned, despised, disdayned, as slaues, misers, and wretches.

[Page 535]When I came before the Byshop in one Dentons house, he began wyth this protestation, that he was my bishop for for lacke of a better, and willed me to submit my selfe. I said to hym, I am not come to accuse my selfe: what haue you to lay to my charge, He asked me whether I was learned? I answered, smally learned. M. Chaūcelor standyng by sayd I was a maister of Arte. Then my Lord layd to my charge my not commyng to the curch. Here I myght haue dalyed wyth hym and put hym to his proofes, for asmuch as I had not bene for a long season in hys diocesse, neither was anye of y ^e Citizens hable to proue any suche matters against me. Notwythstandyng I aunswered him thorough gods mer­ciful helpe, y ^t I neither had nor would come at their church as long as their masse was vsed there, to saue (if I had thē) v. hundreth liues. I wylled hym to shew me one iote or ty­tle in the scripture for the profe and defence of the masse. He answered, he came to teach and not to be taught. I was cō ­tēt (I told him) to learne of hym, so farre as he was able to teach me by the word of god. Who shal iudge the worde said my Lorde? I answered, Christ was content that the people should iudge hys doctryne by searchyng the scriptures, and so was Paule: me thynketh ye should clayme no further priuiledge or preeminence, then they had. I offered hym fur­ther, that I was contente the primitiue church next to the Apostles tyme, shoulde iudge betwixt hym and me. He re­fused also to be iudged by that. Then, he was my Bishop he said, and therfore I must beleue hym. If you saye blacke is whyte (my lord) must I also say as you saye, and beleue the same because you say it is so? M. Chauncelour noted me to be arrogant, because I would not geue place to my byshop. I said to my lord, if you wil be beleued because you be a by­shop, why fynd you fault wyth the people that beleued M. Latymer, M. Rydley, M. Hoper, and the residue of them that were bishops? He aunswered, because they were here­tykes. And may not you erre (quoth I as wel as they? I loked for learnyng at my lordes hand to persuade me, and he oppressed me onely wyth hys authority. He sayd I dissē ­ted from the church, and asked me where my churche was before kynge Edwardes tyme. I desired hym to shewe me where their churche was in Helias tyme, and what out­ward [Page 536] shew it had in christes tyme. My lord said, that Helias complaint was onely of the tenne tribes that fell from Da­uids house, whom he called heretykes. You be not able to shew (said I) any prophets that y ^e other ij. tribes had at the same tyme. My lorde makyng no aunswer to that, M. Ro­gers one of the maisters of the City commeth in the meane season, taking vpon hym as though he would aunswere to the text. But my lord forthwith commaūded me to be com­mitted to some toure if they had any besides y ^e cōmon Iaile, saying he wold at y ^e end of hys visitatiō of his diocesse, wede out such wolues. M. Rogers wylled hym to content hym­selfe for that night tyll they had taken further order for me. Euē where it pleaseth you said I to my lord I am contēt, & so I was returned at that tyme to the commō Iayle again from whence I came.

On the Friday mornyng beyng the next day after, I had warning by one of the prisoners to prepare my selfe to ride wyth my fellow prisoners the same day to Lychfield, there to be bestowed at the bishops pleasure. Which tidings at the firste, somethyng discouraged me, fearyng lest I should, by the meanes of my great sicknes through extreme handling, which I loked for, haue died in the pryson before I should come to my aunswer. But I rebuked immediatly w ^t gods worde, this infidelity in my selfe, and by the same corrected myne owne mistrust and fantasy after this manner: What make I of God? Is not his power as great in Lichfield as in Couentry? Doth not hys promyse extend as wel to Lich­fielde as to Couentry? was he not with Abacucke, Daniel, Misach, and Ieremy in their moste daungerous imprison­ments? He knoweth what things we haue nede of. He hath numbred all the heares of our head. The sparow falleth not on the groūd w ^tout our heauēly fathers wil: much more wyl he care for vs if we be not faithlesse, whō he hath made worthy to be witnesses of his truth. So long as we put our trust in hym, we shall neuer be destitute of hys helpe, neyther in pryson, neyther in sicknes nor in healthe, neyther in life nor in death, neither before kynges nor before bishops: nor the Deuill hymselfe, muche lesse one of hys ministers, shalbe a­ble [Page 537] to preuayle agaynst vs. wyth such lyke meditations, I waxed chereful and of good consolation and cōfort. So that hearyng one say that they could not prouide horses enough for vs, I sayd let them cary vs in a donge carte for lacke of horses if they list: I am well content for my part. Notwithstandyng at the requeste of my frendes, I wrote to maister Maior and hys bretherne briefly requiring them y ^t I might make aunswer here to such thynges as shoulde be layde to my charge: but I receyued no aunswer of my letters to nor fro. I coniectured that when the bishop and the Chauncel­lour had sene them, it moued them the rather to haue me a­way, being more desirous (as I suppose) to haue had me dispatched priuily in pryson, thē to come opēly to my answer. The maner of entreating & vsing me at my first cōming to prison dyd partly declare the same. Certayne sergeauntes & Constables of Couentry, beyng appointed to haue the con­ueying of vs to Lichfield to be deliuered there to one Ieph­cot the Chaūcellours man sent frō Couentry wyth vs for y ^e same purpose, we were commaunded to horsebacke aboute 11. or .12. of the clocke on Friday beyng market day that we myght be the more gased and wondred at. And to kindle the peoples hartes more against vs, they did proclayme a letter concerning a proclamation made for calling in and disanul­ling of al such bokes as truly expound & interprete the scriptures. We came to Lichfield about 4. of the clocke at nyght, & had leaue to repose our selues our supper tyme. We In­ned at the signe of the Swanne, where we were enterteyned frendly and gently. After supper Iephcot repayred to vs, whome we intreated that vpon sureties we myght rest our selues that nighte, beyng vnprouided of any thyng to helpe our selues withal in the pryson at that present. He was content at y ^e fyrst, as he semed: but afterwards, whether it was by persuasiō, or rather, as it semed to me, he did but of pollicy put of the tyme till he had gathered a multitude to stare and wonder vpō vs, and also that we should prouyde nothyng to ease our selues wythall, he reuoked hys promise, and so by consente we were hadde to the pryson, the the multitude wonderyng at vs. I wylled Iephcot before, to execute [Page 538] hys offyce wyth mercy, tellyng hym that they shoulde haue iudgement wythout mercy, that shewed no mercy. And this mercy I founde at hys hand. He put me into a pryson the same nyght, where I continued vntyll I was condemned, a place next to the doungel, narrow of roumes, strong of buildyng, and very cold, wyth small lyght: and there alloweth he me a bundel of straw in stead of my bed, wythout chaire, forme or any thyng els to ease my selfe wythall. God of his mercy gaue me great patience through prayer that nyghte, so that if it had bene hys pleasure, I could haue bene cōten­ted to haue ended my life. But Iephcot and one Persey the bishops man, whyche afterwardes was my continuall ke­per for the most part, came to me in the mornyng: to whome I said this is great extremity, god send vs patience, and no more. Then they were content that I should haue a bedde of myne owne procurement. But I was allowed no helpe, neyther night nor day, nor company of any man, notwyth­standing my great sicknesse, nor yet paper, penne, or ynke, or bookes sauing my new testament in Latine, & a prayer boke which I priuily stole in.

Within two daies after. M. Chauncellour and one Temsey a prebendary there, came to me into my prison. M. Chauncellor exhorted me to conforme my selfe to my Lord and to the church. He wished to my soule no more hurt thē to his owne: belike because I had laid to hys charge at Co­uentry the sekyng of my bloode vniustly and wrongfully. Now thus the second tyme, I aunswered M. Chauncellour to hys exhortation, that I refused not to be ruled by that church that was content to be ordered and gouerned by the worde of GOD. He asked me how I knewe the worde of God, but by the churche. The churche sheweth whiche is the word of god, therfore the church is aboue the word of God. This is no good reason in learnyng, sayd I to May­ster Chaūcellor. For it is like vnto this: Iohn shewed the people who was Christ, Ergo Iohn was aboue Christe. Or els, I haue a man that knoweth not the king, and I tel him who is the kyng, am I therfore aboue the kyng? M. Chaū ­cellour said he came not to reason with me, and so departed. So remained I without any further conference of any man by the space of .8. dayes, and tyll the bishops commyng: in [Page 539] in the which tyme I gaue my self continually to prayer, and meditation of the mercifull promises of god, made vnto al wythout exception of person, that cal vpon the name of his deare sonne Iesus Christ. I found in my selfe daily amend­ment of health of body: increase of peace in conscience: and many consolatiōs from god, by the help of his holy spirit, & sometymes as it were a tast and glymmering of the lyfe to come: all for hys only sonne Iesus Christes sake: to hym be all prayse for euer and euer, Amen.

The enemy ceased not many tymes, sundry waies to assault me, oftētimes obiectyng to my consciēce mine own vnworthines, through the greatnes of y ^e benefite to be coū ted among the number of them that should suffer for christ, or his gospels sake. Against hym I replyed wyth the word of God in thys sort: what were all those whome God had chosen from the begynnyng, to be hys witnesses, and carye his name before the worlde? Were they not men, Act. 14. as Paule & Barnabas said, similiter obnoxii peccato, aswel subiect to wic­kednes, sinne, imperfections, as other men be? Euen such were Noe, Abraham, Dauid and all the rest. Rom. 11 Roma. 4. Quis prior dedit illi, as S Paule sayth? Who gaue firste vnto him? And also speaking to euery mā: What hast y ^u that thou receiuedst not? Likewise Iohn, al haue receiued of his fulnes: Iohn [...]. they wer no bringers of any goodnes to god, but altogether receyuers. They chose not god first, but he chose them. They loued not god first, but he loued thē first. Yea he bothe loued and chose them when they were his enemies, Roma. 10. full of sinne and corrup­tion, and voyde of all goodnes. Est dominus omniū, diues in omnes & super omnes inuocātes eū. He is and wyl be stil y ^e same god, as riche in mercy, as mighty, as hable, as redy, as wyllyng to forgeue the synnes, wythout respect of person, to the worldes ende, of all them that call vpon hym. Prope est dominus omnibus inuocantibus eum. God is nere, he is at hād, Psal. 145. he is wyth all, wyth al (I say) and refuseth none, excepteth none, that faithfully in true repentaunce cal vpon hym, in what houre, what place or what tyme soeuer it be. It is no arrogancy nor presumption in any man, to burthen god (as it were) wyth hys promise, & of duty to clayme and chalēge hys aide, helpe, and assistance in all our perils, daungers, [Page 540] and dystresse, calling vpon him, not in the confidence of our owne godlines, but in the truste of hys promises made in Christ, in whom and by whome, and for whose sake, whoso­euer boldly approcheth to the mercye seate of the father, is sure to receyue whatsoeuer is expedient or necessary either for body or soule, in more ample wayes and large manner, then he can well wyshe, or dare desyre. His worde cannot lye: call vpon me in the day of trouble and I wil heare thee, and thou shalt prayse me. Psal. 50.

I aunswered the enemy also on thys maner: I am a synner and therfore not worthye to bee a wytnesse of hys truth. What then? Must I deny hys word because I am not worthy to professe it? What bring I to passe in so doyng, but adde synne to synne? What is greater synne then to deny the truth of Christes gospell? As Christ hymself beareth wytnesse: he that is ashamed of me or of my wordes, of hym I wyll be also ashamed before my father and all hys Aun­gels. I myght also by lyke reasō forbeare to do any of gods commaundements. When I am prouoked to pray, the ene­my may say vnto me I am not worthy to pray, therfore I shall not pray. And so in like maner of all the commaunde­mentes: I shall not forbeare swearyng, stealyng, murthe­ryng, because I am not worthy to do any commaūdement of God. These be the delusions of the Deuill, and Sathans suggestions, which muste be ouercome by continuaunce of prayer, and wyth the word of god applied accordyng to the measure of euery mans gift, against al assaultes of y ^e Deuill.

At the bishops first comming to Lichefield after myne imprisonment. I was called into a by chamber nexte to my prison, to my Lord. Before whome when I came and sawe none but hys officers, chaplaines, and seruauntes, except it were an old prieste, I was partly amased and lifted vp my hart to god for his mercifull helpe and assistaunce. My lord asked me how I liked my imprisonment. I gaue him no answer touchyng that questiō. He proceded to persuade me to be a member of hys church, whiche had continued so many yeres. As for our church (as he called it) was not knowen be said, but lately in king Edwards tyme. I professe myself to be a member of that church (said I) that is builded vpon the foundation of the Apostles & Prophets, Iesu Christ be­yng [Page 541] y ^e head corner stone: & so alledged y ^e place of .S. Paule to y ^e Ephes. And this church hath bene frō the beginning (said I) though it beare no glorious shewe before the world, be­yng euer for the most part vnder the crosse & affliction con­temned, despised, and persecuted. My lord on the other side, contended that they were the church. So cryed all y ^e cleargy against the Prophets at Ierusalem saying, templum Domini, templum Domini, y ^e church, y ^e church. And always whē I was about to speak any thing, my lord cryed hold thy peace, hold thy peace: I cōmaund thee by y ^e vertue of obediēce to holde thy peace, callyng me a proud arrogant heretyke. I wylled my lord to burthē me w ^t some specialties, & thē to conuince me wyth some scriptures & good learnyng. Then my lord began to moue certayne questions. I refused to answer him in corners, requiryng that I myght make my aunswer o­penly. He sayd I should aunswer hym there. I stode wyth hym vpon that poynte vntill he said I should to pryson a­gaine, and there haue neither meate nor drink til I had an­swered hym. Then I lyfted vp my hart to God, y ^t I myght stand and agree wyth the doctrine of hys most holy worde.

The first question was this: how many sacramentes Christ instituted to be vsed in the churche. The Sacrament of Baptisme said I, and the sacrament that he instituted at hys last supper. No more sayd he? To all those that declare a true and vnfayned repentaunce, a sure hope, trust & confi­dence in the death of Christ, to such the ministers I graunt y ^t haue authority to pronounce by the power of gods word, the rem [...]ssion of their sinnes: Here interrupting me he wold nedes beare me in hand that I called this a Sacrament. I would not greatly contend wyth hym in that point, because y ^e matter was of no great wayght or importance, although he in so doyng, dyd me wrōg, for I called it not a sacramēt. He asked me further whether I allowed their confession. I said no. Then he would know my mynde what I thoughte of the presence of Christes bodye in the sacrament. I aun­swered that their masse was neyther sacrifice nor sacramēt, because (said I) you haue takē away y ^e true institutiō, which when you restore again, I wil tel you my iudgement cōcer­nyng christes body in the sacrament.

Here was he preuēted y ^t he could not make an end of this [Page 542] whych he most godly had begonne, by reason of the [...] which came from London concernyng his executiō and martyrdome, which he suffred shortly after.

To the Maior of Couentrye and hys Brethren.

I Besech you to vnderstande that it is not vnknowē, aswel to y ^e keper of y ^e Iaile, as to the inhabitours about me where I dwel, that I am a man subiect to very great sickenes, and haue bene by the space of seuen yeres & more, so that it is not like that I shall be remoued without perill and daunger of my life And because I was here committed toward by your appointement, I woulde gladly here aunswer to such thinges as shalbe layde to my charge. If I may obtain this of you, I haue cause thākful­ly to reknowlege your indiffēercy: if otherwise, I pray god it be not laid to your charge at the great day, where euerye man shall haue iust iudgement without respecte of person.

¶To hys wyfe, chyldren, and whole family, as hys last farewell to them for euer in thys worlde.

THe mightie consolation of the holy spirit, frō our most louing & merciful father, for his dere sonnes sake Iesus Christ, continually dwell in your hart, my deare, and to the ende, most faithfull and godly wife. His holy Aungels pitche their rentes aboute you, and your litle ones, and suffer you not to be tempted aboue your strength [Page 543] so to the end, that we may dwell altogether with our louing and mercifull god & father, & sing prayses to his name with his Angels and Archaungels for euer and euer, Amen.

I bidde you all farewel in the Lorde. Continue in prayer & reioyce in hope: be pacient in your affliction: comfort your hart alwayes with y ^e life to come. For my departure, consi­der how oft I haue bene going frō you through my lōg sicknesse, and yet god my most louing and mercifull father, mar­uelousye hath reserued me to thys high promotion, for the which you ought to geue harty thankes, if you loue his glo­ry, & my eternal ioy & felicitye. And if you shewe your selues obedient children to your heauenly father, he wil loue you, kepe you, helpe you, so that you shal lacke nothing expedient for soule or body, and in the end, when his good wil & plea­sure is, you shal come to me and perpetuallye enioy me & I you, & we al shall haue the fulnesse of that ioye y ^t shall neuer be taken from you.

Ye litle ones, loue your mother: yeld reuerent obediēce vnto her in al godlines. Be not vnkind nor vnthākful. Praye for her preseruation & cōtinuance amongest you. Pray y ^t she may be an ensample to you in al y ^e waies of y ^e Lord. And how ye may be haue your selues towards god, your mother, and al other estates and degrees, let alwayes gods word be your rule. Exercise your selues therin night and day, ioyning al­waies praier therewith. God send you a good guide & good passage if it be his wil, out of this idolatrous & blody realm. And as Christ cōmitted his mother to Iohn: so I cōmit you in this world to y ^e Angell of God, Augustine Bernher. Hys aduertisement if you wil folow, I trust you shal not decline frō the feare of god. Be thankful for him, & cease not to pray for hys preseruation. And thus I cōmit al, aswell seruaunts as wife & children, to the merciful tuition of our most merci­full god and father, & to his deare sonne our onely Sauiour Iesus Christ, with the holy ghoste the comforter: to hym be al prayse now and for euer, Amen. I hartely forgeue you al, and doubt not but that you do the same to me.

Be faythfull vnto the death, and I will geue thee the crowne of lyfe. Apoc. 2.

To all them whiche loue God vnfaynedlye, and en­tend to lead a Godly lyfe accordyng to hys gos­pell, and to perseuer in his truth vnto the end: grace and peace from God the father, and from our Lorde Iesus Christ, Amen.

BE not afraid, most dearely beloued in our Sauiour Iesus Christ, at these most peri­lous daies, This letter is thought of some to be M. Ho­pers, parte­ly for that in one copie amonges diuers, it is entitled vn­to him: and also by the phrase and manner of writing, it may be well coniectured so to be. wherein by the sufferaunce of God, the prince of darkenes is brokē lose, and rageth in hys members agaynst the e­lect of god with all crueltye, to sette vp a­gaine the kingdome of Antichrist: agaynst whom, see that ye be strong in fayth, to resiste hys moste de­uelyshe doctrine with the pure Gospell of God, armynge your selues with pacience, to abyde what soeuer shall bee layde to your charge for the truthes sake, knowing that thereunto ye be called, not onelye to beleue in him, but al­so to suffer for him. Oh howe happye are ye that in the syght of God are counted worthye to suffer for the testi­monye of Christe? Quyet therefore your selues (Oh my louynge brethren) and reioyce in hym for whome ye suf­fer: for vnto you doe remayne the vnspeakeable ioyes, which neyther y ^e eye hath sene, nor the eare hath heard, ney­ther the harte of man is hable to comprehend in any wise. Be not afrayd of y ^e bodely death, Apo. 17. for your names are wryt­ten [Page 545] in the booke of life. And the Prophette doth recorde, Psalm. 115. that in the fighte of the Lorde, precious is the death of hys Sainctes. Watche therefore and praye, that ye be not preuented in the day of temptation. Nowe commeth the daye of your tryall, wherein the waters rage, Matth. 7. and the stormye windes blowe. Nowe shall it appeare whether ye haue builded vppon the fleting sande, Ephe. 2 or vpon the vnmoue­ble rocke Christe, whiche is the foundation of the Apostles and Prophets: whereon euery house that is builded, grow­eth into an holy temple of the Lorde, by the mightye woor­king of the holye ghoste, Nowe approcheth the daye of your battaile, wherin it is required that ye shewe your sel­ues the valiaunte souldiours of Iesus Christe, 2. Tim, 8, Ephe. 6 phil. 2, Heb. 12. Col. [...] wyth the armoure of God, that ye maye be hable to stande faste a­gainste all the craftye assaultes of the deuill. Christe is your Captayne, and ye be hys souldiours, whose cognisance is the crosse, to the which he willingly humbled hym selfe euen vnto the death, and thereby spoyled his enemies, and nowe triumpheth he ouer them in the glorye of his father, ma­king intercession for them that here doe remayne to suffer the afflictions that are to bee fulfilled in his misticall bo­dye. Pet. 5. It behoueth therefore euery one that will be counted hys scholer, to take vppe his owne crosse and followe hym, as ye haue him for an ensample: and I assure you that he being on your side, nothing shall be hable to pre­uaile againste you. And that he will be with you euen to the worldes ende, ye haue his promise in the .28. of Mathewe. He will goe forth with his hoste as a conquerer to make a conquest. He is the man that sitteth on the whyte horse, Apoc. 6, 1. Cor. 1. crowned with immortalitie, and ye, brethren, are hys felow­shippe, whereof he is the heade. He hath your harte in hys hande as a bowe bente after his godlye will: he shall di­rect y ^e same according to y ^e ryches of hys glory, into al spiri­tuall and heauenly cogitations. He is faythfull, 1, Cor, i [...] and wil not suffer you to be further assaulted, thē he wil geue you strēgth to ouercome, and in the most daunger he will make a way, that ye maye be hable to beare it.

Shrynke not therefore deare hartes, when ye shall hee called to aunsweare for the hope that is in you: i. Pet. 3. [Page 546] for we haue the comforter, Luk. 13. Act. 2. psalme. 52. euen the spirite of truth whiche was sente from the heauens to teach vs. He shall speake in vs, he shall strengthen vs: what is he then that shall be able to confoūd vs? Nay, what Tiranne is he that now boasteth hym selfe of hys strengthe to doe mischiefe, whom the Lord shall not with the same spirite, by the mouthe of hys ser­uauntes, stryke downe to hell fyre? Yea, sodainly will the Lorde brynge downe the glorye of the proude Philistians, by the handes of hys seruaunte Dauid. Their strengthe is in speare and shielde, [...] Regū 17. psal. 6. 2. Cor. 6 Heb. 8. Psalm. 32. but oure helpe is in the name of the Lorde, whiche made both heauen and earth. He is our buck­ler and our wall: a stronge tower of defence. He is oure God, and we are his people. He shal bryng the counsels of the vngodlye to nought. He shall take them in their owne nette. He shal destroye them in their owne inuentions. The ryghte hande of the Lorde shall woorke thys wonder. Psalm. 117. Psalm. 52. psal. 65. Hys power is knowen amonge the children of men▪ Their fa­thers haue felt it, and are confounded. In lyke maner shall they knowe that there is no counsell agaynste the Lorde, when their secretes are opened to the whole worlde, and are founde to be agaynst the liuyng God. Woorke they neuer so craftelye, Gene. 12. builde they neuer so stronglye: yet downe shall their rable fall, and the builders them selues shall then be scatred vppon the face of the earth, as accursed of God. The iuste shall see thys and be gladde, psalme. 33. and prayse the name of the Lord, that so meruelouslye hath delte with hys seruauntes, as to bryng theyr enemyes vnder their feete. Then shall the fearefull sede of Caine tremble and quake. Gene. 4. Gene. 21. Gen. 11. phil. 3, psalme. 2. 1. Corin. 3. psalm. 74. Iob. 5. Apoc. 12. Then shall the mockynge Ismalites be caste oute of the doore. Then shal the proude Nembrothe see hys laboure loste. Thou shall the beaste of Babilon, bee troden vnder foote. Then shall the Scribes and Pharisees for madnes fret and rage. Then shal their paynted wysedome be knowen, for extreme folly. Then shall the bloody Dragone be voyde of hys praye. Then shal the whore of Babilō, receaue double vengeance. Then shall they scratch their crownes for the fall of theyr Maistres harlotte, whom they nowe serue for filthye lucre, when no man wyll bye theyr wares anye more, [Page 547] then shall the popyshe priesthode crye weale a waye with care, euen when the Lord shall helpe hys seruauntes: Apo. 18 Psal. 145. which daye is not farre of, the day wherin the kyngdome of An­tichrist shall haue an ende, and neuer aryse anye more. In the meane tyme, abide in certayne and sure hope, 1. Corin. 6. 1. Cor. 8. Heb. 9. cleanyng-vnto the promyses of God, whiche in their owne tyme shall bee fulfylled. Acquite your selues lyke men agaynste the enemies of God in all humblenesse of minde, stronge in spirite to acknowledge one God, one holye Sauiour Ie­sus Christ, one onely euerlasting and sufficiente sacrifice for the remission of sinnes, euen the precious bodye of the Lorde Iesus once offered for all and for euer. Whiche nowe sitteth on the righte hande of God, Act. 3. and from thence shall he come, to iudge both the quicke and the dead at the laste day: and vntill that tyme, Heb. i. i pet. 3. Ephesi. 1. occupyeth that blessed bodye none o­ther place to dwell in, to be kepte in, to be closed in, but one­lye in the heauens, euen in the glorious maiestye of GOD, personallye abyding there in the fleshe, not commynge downe from thence tyll the laste houre. Ephess. 2. And as he neuer ceaseth to bee man, so doth he neuer lose the similitude of man: hys body there hath hys liniamentes, he leaueth them not: so hath that bodye there hys highnesse, and shrinketh not, and hys manlye shape, he altereth not at any tyme. He is in that he tooke of the virgine Marye, a naturall man in all conditions excepte sinne. Rom. 1. And what he tooke of hys blessed Mother, by the woorking of the holy ghoste, he toke it for euer, and will not exchaunge the same for anye other. He tooke the shape of a man with the substance of hys man­hoode, in one sacred wombe. There were they coupled to­gether by the holy ghoste, neuer to be deuided a sunder. Ephe. 2. He retayneth the one with the other, inseperablye. As he wyll not alter the substance of hys fleshe, into the substance of breade: no more wyll he alter the shape of hys bodye, into the forme of breade. There can not bee a greater absurdi­tie agaynste the truth, then to thynke that he woulde leaue the shape that he tooke in the virgins wombe, being an ac­cident vnto hys manhode, and ioyne vnto the same a wafer take baken in an ouen, or betwene a payre of yrons. [...]. Iohn. 1 As he is in heauen very man, one onely mediatour betwene God [Page 548] and man, euen the man Christe Iesus, he it is that is the propitiation for oure sinnes. Be bolde therfore, to confesse thys moste pure and Apostolicall doctrine: Col. i. and also that all fauoure, mercye, and forgeuenesse commeth onely by hym. He only of God the father was made for vs, al wysedome, ryghteousnesse, 1. Cor. i. Eph. 2. sanctification and redemption. All these are the giftes of God the father, frely geuen vnto vs by Christe Iesus God and man, through fayth in hys bloode, and not by the merites of men. Abacu. 2. Gala. 3. Act. 10. Giftes they are (I saye) frelye geuen vnto vs of fauour, withoute our deserte: by beleuyng, and not by deseruing. To thys do the lawe and the Prophettes beare witnesse.

Thys doctrine haue all the blessed Martyrs of Christes Churche, witnessed wyth their bloode to be true. To thys truth, haue al the consciences of al true beleuers subscribed, euer synce the Ascension of Christ. Thys witnesse is not of man, but of God. What better quarrel can ye th [...]n haue to geue your liues for, Luk. 9. then the truth it selfe? That man that geueth hys life for the truth, taketh the redyest waye to lyfe. He that hath the Popes curse for the truth, is sure of Christes blessing. Well then my brethren, what shall nowe lette, but that ye goe forwarde as ye haue begonne? Naye rather runne wyth the runners that ye maye obtayne the appoynted glorye. Iohn. 14 Psal. 15. Eph. 4. Col. 5. Math. 10 Marke. 8. Holde on the ryghte waye, looke not backe, haue the eye of youre harte fyxed vpon god, and so runne, that ye may get hold of it. Cast away al your world­ly pelfe, and worldly respectes, as the fauour of frends, the feare of men, sensuall affection, respecte of persons, ho­noure, prayse, shame, rebuke, wealthe, pouertye, ryches, landes, possessions, carnall fathers and mothers, wyfe and chyldren, wyth the loue of youre owne selues, and in respecte of that heauenlye treasure ye looke for, lette all these bee denyed, and vtterlye refused of you, so that in no condition they doe abate your zeale, or quenche youre loue towardes GOD. In thys case make no accompte of them, but rather repute them as vyle, in comparison of euerlastynge lyfe. Phil. 3. A waye wyth them as thornes that choke the heauenlye seede of the Gospell, where they bee suffred to growe. Luke. 8.14 They are burdens of the fleshe, whiche [Page 549] incomber the soule: Roman. 7. exchaunge them therefore for aduaun­tage. Doth not he gayne that fyndeth heauenlye and im­mortall treasure, for earthlye and corruptible ryches? Loseth that man anye thynge, whiche of hys carnall fa­ther and mother is forsaken, Ephe. i. Gala, 4. Phi. 3. when therefore he is receaued of God the father to bee hys childe and heyre in Christe? Heauenlye, for earthlye: for mortall, immortall: for tran­sitorye thynges, permanente: is great gaynes to a Christi­an conscience.

Therefore as I beganne, I exhorte you in the Lorde, not to be afrayde. Shrynke not my brethren, mistrust not God, Heb. 6. 1. Cor. 2. be of good comforte, reioyce in the Lorde, holde faste youre fayth, and continewe to the ende. Denye the worlde and take vppe your crosse and followe hym whiche is youre loadesman, and is gone before. If you suffer wyth him, you shall reigne with hym. What waye can you glorifye the name of your heauenlye father better, then by sufferinge death for hys sonnes sake? What a spectacle shall it beto the worlde, to beholde so godlye a fellowshippe as you ser­uauntes of god, in so iust a quarrel as the gospel of Christ is, with so pure a conscience, so stronge a fayth, and so liuelye a hope, to offer your selues to suffer moste cruell tormentes at the handes of Gods enemyes, and so to ende your dayes in peace, to receaue in the resurrection of the ryghteous, life euerlasting? Heb. 11.

Be stronge therfore in your battayle. The Lord God is on your syde, and hys truth is your cause: phi. 3 and agaynst you be none, but the enemies of the crosse of Christ, as the Ser­pent and hys seede, the Dragon wyth hys tayle, Math. 3. Iohn. 8. the mar­ked mē of the Beast, the ofspring of the Pharisees, the con­gregation malignaunt, the generation of Vipers, murthe­ters, as theyr father the deuyll hath bene from the be­ginnynge. To conclude, such are they are the Lord God hath alwayes abhorred, and in all ages resisted and ouer­throwen. God, from whom nothing is hid, knoweth what they are. He that searcheth the hartes of men, Psal. 34. Heb. 4. he hath founde them oute to be craftye, subtyll, full of poyson, proude, disdaynefull, stifenecked, deuourers, rauenees, and barkers agaynste the truthe, fylthye and shamelesse: [Page 550] and therefore doth the spirite of God, by the mouthes of his holye Prophettes and Apostles, call them by the names of Foxes, Iude. 1. Serpents, Cockatrices, Lions, Leopardes, Bulles, Beares, Wolues, Dogges, Swine, Beastes, teaching vs thereby to vnderstande, that their naturall inclination is, to deceaue, poyson, and destroye (as muche as in them lyeth) the faythfull and elect of God. Psalm. 76. But the Lord with his right arme shall defende hys little flocke agaynste the whole rab­blement of these worldlings, Matth. 20. Luk. 2i Math. 10. 1. Pet. 2. whiche haue conspired against him: he hath numbred all the heares of hys childrens heades, so that not one of them shall peryshe withoute hys fatherly will. He keepeth the sparowes, muche more will he preserue them whom he hath purchased with the bloode of the immaculate Lambe. He wil keepe them vnto the houre appoynted, wherein the name of God shall bee glorifyed in his Sainctes. In the meane tyme let them woorke theyr willes, Math. 10 Sapi. 3. let them enuye, let them maligne, let them blas­pheme, let thē curse, banne, betraye, whyppe, scourge, hange and burne: for by these meanes God will trye his electe as golde in y ^e furnace, and by these fruites, shall they also bring themselues to be knowen what they be, for all theyr shepes skinnes. For as he that in suffering patiently for the Gos­pell of God, is thereby knowen to be of Christe: euen so in likewise is the persecutour of hym knowen, Psal. 7. to be a member of Antichriste. Besydes thys, their extreme crueltye shall be a meane, the sooner to prouoke god to take pitie vppon hys seruauntes, and to destroye them that so tyranouslye entreate hys people: as we maye learne by the historyes, as well in the bondage of Israell vnder Pharao in Egypte, Exod. 13. Esd. 3.13 as also in the miserable captiuitie of Iuda in Babilon: Where as, when the people of God were in moste extreme thraldome, then did the Lord stretch forth his mighty pow­er to deliuer hys seruauntes. 2. Mach. 7. Iacob. 4. i Pet. 5. Apo. 9. Heb 12. Iacob. 2 Though God for a time, suffer them to bee exalted in theyr owne pride, yet shall they not scape hys vengeaunce. They are hys roddes, and when he hath worne them to the stumpes, then wil he caste them in­to the fyer: thys shall bee their fynall rewarde. Our dutie is in the meane while, paciently to abide the wil of god, which worketh all thinges for the beste.