A67926:690
Acts and monuments of matters most special and memorable, happening in the Church. [vol. 2, part 1] with an universal history of the same, wherein is set forth at large the whole race and course of the Church, from the primitive age to these latter times of ours, with the bloody times, horrible troubles, and great persecutions against the true martyrs of Christ, sought and wrought as well by heathen emperors, as now lately practised by Romish prelates, especially in this realm of England and Scotland. Newly revised and recognised, partly also augmented, and now the fourth time again published and recommended to the studious reader, by the author (through the help of Christ our Lord) John Fox, which desireth thee good reader to help him with thy prayer.Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.
London: printed by John Daye, 1583London: printed by Iohn Daye, 1583
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
¶Wherein are to be noted by the way two special points, touching the doctrine and doings of M. Luther especially for all such who in these our days, now abusing the name & authority of Luther, think themselves to be good Lutherians,1 if they suffer Images still to remain in temples, and admit such things in the Church▪ which themselves do wish to be away. The first is the manner how and after what sort Luther did suffer such Images to stand. For although he assented not that the vulgar and private multitude tumultuously by violence should rap them down: yet that is no argument now for the Magistrate, to let them stand. And though he allowed not the Ministers to stir up the people, by forcible means to promote Religion: yet that argueth not, those magistrates to be good Lutherians, which may and should remove them, and will not.
¶Wherein are to be noted by ye way two speciall points, touching the doctrine and doings of M. Luther especially for all such who in these our dayes, now abusing the name & authoritie of Luther, thinke themselues to be good Lutherians,1 if they suffer Images stil to remaine in temples, and admit such things in the Church▪ which themselues do wish to be away. The first is the maner how and after what sort Luther did suffer such Images to stand. For although he assented not that the vulgare and priuate multitude tumultuously by violēce should rap them downe: yet that is no argument now for the Magistrate, to let them stand. And though he allowed not the Ministers to stirre vp the people, by forceable meanes to promote Religion: yet that argueth not, those magistrates to be good Lutherians, which may and should remoue them, and will not.
The second point to be noted is, to consider the cause why that Luther did so stand with standing of Images, which cause was time, and not his own judgement. For albeit in judgement he wished them away, yet time so served not thereunto then, as it serveth now. For then the doctrine of Luther first beginning to spring, and being but in the blade, was not yet known whereto it tended, nor to what it would grow: but rather was suspected to tend to disobedience & sedition: and therefore the Pope hearing of the doings of Carolostadius in Wittenberg, and of other like, took his ground thereby to charge the sect of Luther with sedition, uproars, and dissolute liberty of life. And this was the cause, why Luther compelled then by necessity of time, to save his doctrine from slander of sedition and tumult, being laid to him by the Pope (as ye have heard) was so much offended with Carolostadius and other, for their violence used against Images. For otherwise, had it not been for the Popes accusations, there is no doubt, but Luther would have bin as well contented with abolishing of Images and other monuments of Popery, as he was at the same time,1 contented to write to the Friars Augustines for abrogating of private Masses. And therefore as Luther in this doing is to be excused,2 the circumstances considered: so the like excuse perhaps will not serve the overmuch curious imitation of certain Lutherians in this present age now: which considering only the fact of Luther, do not mark the purpose of Luther, neither do expend the circumstances and time of his doings: being not much unlike to the ridiculous imitators of King Alexander the great, which thought it not sufficient to follow him in his virtues, but they would also counterfeit him in his stooping and all other gestures besides:3 but to these living now in the Church, in another age then Luther did, it may seem (after my mind) sufficient to follow the same way after Luther, or to walk with Luther, to the kingdom of Christ, though they jump not also in every foot steppe of his, and keep even the same pace, and turnings in all points, as he did.
The second point to be noted is, to consider the cause why that Luther did so stand with standing of Images, which cause was time, and not his owne iudgement. For albeit in iudgement he wished them away, yet time so serued not therunto then, as it serueth now. For then the doctrine of Luther first beginning to spring, and being but in the blade, was not yet knowne whereto it tended, nor to what it would grow: but rather was suspected to tend to disobedience & sedition: and therefore the Pope hearing of the doings of Carolostadius in Wittenberge, and of other like, tooke his ground thereby to charge the sect of Luther with sedition, vprores, and dissolute libertie of life. And this was the cause, why Luther cōpelled then by necessitie of time, to saue hys doctrine from sclaunder of sedition and tumulte, beyng layd to hym by the Pope (as ye haue heard) was so much offended with Carolostadius and other, for their violence vsed against Images. For otherwise, had it not bene for the Popes accusations, there is no doubt, but Luther would haue bin as well cōtented with abolishing of Images and other monuments of Popery, as he was at the same time,1 contented to write to the Friers Augustines for abrogating of priuate Masses. And therefore as Luther in this doing is to be excused,2 the circumstances considered: so the like excuse perhaps will not serue the ouermuch curious imitation of certeine Lutherians in this present age now: which considering only the fact of Luther, do not marke the purpose of Luther, neyther do expend the circumstances and time of his doings: being not much vnlike to the ridiculous imitatours of King Alexander the great, which thought it not sufficient to follow him in his vertues, but they woulde also counterfeite him in his stouping and all other gestures besides:3 but to these liuing now in the Church, in another age then Luther did, it may seeme (after my minde) sufficient to follow the same way after Luther, or to walke with Luther, to the kingdome of Christ, though they iumpe not also in euery foote steppe of his, and keepe euen the same pase, and turnings in all points, as he did.
And contrariwise of the other sort, much less are they to be commended,1 which running as much on the contrary string, are so precise, that because of one small blemish, or for a little stooping of Luther in the Sacrament, therefore they give clean over the reading of Luther, and fall almost in utter contempt of his books. Whereby is declared not so much the niceness and curiousness of these our days,2 as the hinderance that cometh thereby to the Church, is greatly to be lamented. For albeit the Church of Christ (praised be the Lord) is not unprovided of sufficient plenty of worthy and learned writers, able to instruct in matters of doctrine: yet in the chief points of our consolation, where the glory of Christ, and the power of his passion & strength of faith is to be opened to our conscience, & where the soul wrestling for death and life, standeth in need of serious consolation, the same may be said of Martin Luther, amongst all this other variety of writers, that S. Cyprian was wont to say of Tertullian Da magistrum, give me my master. And albeit that Luther went a little awry, and dissented from Zuinglius in this one matter of the Sacrament: yet in all other states of doctrine they did accord, as appeared in the Synod holden at Marpurge, by prince Philip Landgrave of Hesse, which was in the year of our Lord. 1529. where both Luther, and Zuinglius were present, and conferring together, agreed in these Articles:
And contrarywise of the other sorte, much lesse are they to be commended,1 which running as much on the contrary string, are so precise, that because of one small blemish, or for a little stouping of Luther in the Sacrament, therefore they giue cleane ouer the reading of Luther, and fall almost in vtter contempt of his bookes. Whereby is declared not so much the nicenes and curiousnes of these our daies,2 as ye hinderance that cōmeth thereby to the Church, is greatly to be lamented. For albeit the Church of Christ (praised be the Lord) is not vnprouided of sufficient plenty of worthy and learned writers, able to instruct in matters of doctrine: yet in the chiefe points of our cōsolation, where the glory of Christ, and the power of his passion & strength of faith is to be opened to our conscience, & where the soule wrasteling for death and life, standeth in neede of serious consolation, the same may be sayd of Martin Luther, amongst all this other varietie of writers, that S. Cyprian was wont to say of Tertulian Da magistrum, geue me my maister. And albeit that Luther went a little awry, and dissented frō Zuinglius in this one matter of the Sacrament: yet in all other states of doctrine they did accord, as appeared in the Synode holdē at Marpurge, by prince Philip Lautgraue of Hesse, which was in the yeare of our Lord. 1529. where both Luther, and Zuinglius were present, and conferryng together, agreed in these Articles:
1. On the unity, and Trinity of God. 12. In the Incarnation of the word. 3. In the passion and resurrection of Christ. 4. In the Article of Original sin. 5. In the Article of Faith in Christ Jesus. 6 That this faith cometh not of merits, but by the gift of Cod 7. That this faith is our righteousness. 8. Touching the extreme word. 9. Likewise they agreed in the Articles of Baptism. 10. Of good works. 11. Of confession. 12 Of Magistrates. 13. Of mens traditions. 14. Of Baptism of infants▪ 15. Lastly concerning the doctrine of the Lords Supper, this they did believe and hold, first that both the kinds thereof are to be ministered to the people according to Christs institution and that the Mass is no such work for the which a man may obtain grace both for the quick, and the dead. Item, that the Sacrament (which they call of the altar) is a true Sacrament of the body and blood of the Lord. Item, that the spiritual manducation of his body and blood is necessary for every Christen man. And furthermore, that the use of the Sacrament tendeth to the same effect, as doth the word, given and ordained of the almighty God, that thereby infirm consciences may be stirred to belief, by the holy Ghost. &c. Ex Paral. Abbat. Ursp.
1. On the vnitie, and Trinitie of God. 12. In the Incarnation of the word. 3. In the passiō and resurrection of Christ. 4. In the Article of Originall sinne. 5. In the Article of Fayth in Christ Iesu. 6 That this fayth commeth not of merites, but by the gift of Cod 7. That this fayth is our righteousnesse. 8. Touchyng the extreme word. 9. Likewise they agreed in the Arricles of Baptisme. 10. Of good workes. 11. Of cōfession. 12 Of Magistrates. 13. Of mens traditiōs. 14. Of Baptisme of infantes▪ 15. Lastly concernyng the doctrine of the Lordes Supper, this they did beleue and hold, first that both the kyndes therof are to be ministred to the people accordyng to Christes institution and that the Masse is no such worke for the which a mā may obteine grace both for the quick, and the dead. Item, that the Sacrament (which they call of the altar) is a true Sacrament of the body and bloud of the Lord. Item, that the spirituall manducation of his body and bloud is necessary for euery Christen man. And furthermore, that the vse of the Sacrament tendeth to the same effect, as doth the word, geuē and ordeyned of the almightie God, that thereby infirme consciences may be stirred to belefe, by the holy Ghost. &c. Ex Paral. Abbat. Vrsp.
In all these sums of doctrine above recited. Luther and Zuinglius did consent and agree. Neither were their opinions so different in the matter of the Lords Supper, but that in the principal points they accorded. For if the question be asked of them both, what is the material substance of the Sacrament, which our outward senses do behold and feel: they will both confess bread, and not the accidents only of bread. Further if the question be asked whether Christ be there present:1 they will both confess his true presence to be there, only in the manner of presence they differ. Again, ask whether the material substance laid before our eyes in the Sacrament, is to be worshipped: they will both deny it, and judge it Idolatry. And likewise for transubstantiation, and for the sacrifice of the Mass, they both do abhor, and do deny the same: As also the Communion to be in both kinds administered, they do both assent and grant.
In all these summes of doctrine aboue recited. Luther and Zuinglius did consent and agree. Neither were their opinions so differēt in the matter of the Lordes Supper, but that in the principall pointes they accorded. For if the question be asked of them both, what is the materiall substaunce of the Sacrament, which our outward senses doe behold and feele: they will both confesse bread, and not the accidents onely of bread. Further if the question be asked whether Christ be there present:1 they will both confesse his true presence to be there, onely in the manner of presence they differre. Agayn, aske whether the materiall substaūce layd before our eyes in the Sacrament, is to be worshypped: they will both deny it, and iudge it Idolatry. And likewise for transubstantiation, and for the sacrifice of the Masse, they both do abhorre, and do deny the same: As also the Communiō to be in both kyndes administred, they do both assent and graunt.
Only their difference is in this, concerning the sense and meaning of the words of Christ:1 Hoc est corpus meum: This is my body: &c. Which words Luther expoundeth to be taken nakedly and simply, as the letter standeth, without trope or figure, and therefore holdeth the body and blood of Christ truly to be in the bread, and wine, and so also to be received with the mouth. Uldricus Zuinglius, with Joannes Oecolampadius and other moe, do interpret these words otherwise, as to be taken not literally, but to have a spiritual meaning, & to be expounded by a trope or figure, so that the sense of these words: This is my body, is thus to be expounded: this signifieth my body and bloud. Ex Joan. Sled. Lib. 5. With Luther consented the Saxons.2 With the other side of Zuinglius, went the Helvetians. And as time did grow, so the division of these opinions increased in sides, & spread in farther Realms and countries: the one part being called of Luther Lutherians:3 the other having the name of Sacramentaries. Notwithstanding in this one unity of opinion, both the Lutherians, & Sacramentaries do accord & agree,4 that the bread & wine there present is not transubstantiate into the body & blood of Christ (as is said) but is a true Sacrament of the body & blood.
Onely their difference is in this, concernyng the sense and meanyng of the wordes of Christ:1 Hoc est corpus meum: This is my body: &c. Which wordes Luther expoundeth to be taken nakedly and simply, as the letter stādeth, without trope or figure, and therfore holdeth the body and bloud of Christ truely to be in the bread, and wine, and so also to be receaued with the mouth. Uldricus Zuinglius, with Ioannes Oecolampadius and other moe, do interprete these wordes otherwise, as to be taken not litterally, but to haue a spirituall meanyng, & to be expounded by a trope or figure, so that the sense of these wordes: This is my body, is thus to be expoūded: this signifieth my body and bloud. Ex Ioan. Sled. Lib. 5. With Luther cōsented the Saxōs.2
But hereof sufficient, touching this division between the Lutherans and Zwinglians. In which division, if there have been any defect in Martin Luther: yet is that no cause why either the Papists may greatly triumph, or why the Protestants should despise Luther. For neither is the doctrine of Luther touching the Sacrament, so gross that it maketh much with the Papists: nor yet so discrepant from us, that therefore he ought to be exploded. And though a full reconciliation of this difference can not well be made (as some have gone about to do) yet let us give to Luther a moderate interpretation, & if we will not make things better, yet let us not make them worse than they be,1 & let us bear, if not with the manner, yet at least with the time of his teaching: and finally let it not be noted in us, that we should seem to differ in Charity more (as Bucer said) then we do in doctrine. But of this hereafter more (Christ willing) when we come to the history of John Frith.
But hereof sufficient, touchyng this diuision betwene the Lutherans and Zuinglians. In which diuisiō, if there haue bene any defect in Martin Luther: yet is that no cause why either the Papistes may greatly triūph, or why the Protestantes should despise Luther. For neither is the doctrine of Luther touchyng the Sacramēt, so grosse that it maketh much with the Papistes: nor yet so discrepaunt frō vs, that therfore he ought to be exploded. And though a full reconciliation of this difference cā not well be made (as some haue gone about to do) yet let vs geue to Luther a moderate interpretation, & if we will not make thinges better, yet let vs not make them worse thē they be,1 & let vs beare, if not with the maner, yet at least with the tyme of his teachyng: and finally let it not be noted in vs, that we should seeme to differre in Charitie more (as Bucer sayd) then we do in doctrine. But of this hereafter more (Christ willyng) when we come to the history of Iohn Frith.
They which write the life of Saints, use to describe and to extol their holy life & godly virtues, and also to set forth such miracles as be wrought in them by God: Whereof there lacketh no plenty in Martin Luther, but rather time lacketh to us and opportunity to tarry upon them, having such hast to other things. Otherwise what a miracle might this seem to be, for one man, & a poor Friar, creeping out of a blind cloister, to be set up against the Pope, ⟨p. 864⟩the universal Bishop and Gods mighty Vicar in earth: to withstand all his Cardinals: yea and to sustain the malice and hatred almost of the whole world, being set against him: and to work that against the said Pope, Cardinals and Church of Rome,1 which no King nor Emperor could ever do, yea durst never attempt, nor all the learned men before him, could ever compass. Which miraculous work of God, I recount nothing inferior to the miracle of David overthrowing great Goliath. Wherefore if miracles do make a Saint (after the Popes definition) what lacketh in Martin Luther but age and time only to make him a Saint? who standing openly against the Pope, Cardinals, and prelates of the Church, in number so many, in power so terrible, in practise so crafty, having Emperors, and all the Kings of the earth against him, who teaching and preaching Christ the space of nine and twenty years, could without touch of all his enemies so quietly in his own country, where he was borne, die and sleep in peace.2 In the which Martin Luther, first to stand against the Pope, was a great miracle: to prevail against the Pope, a greater: so to die untouched, may seem greatest of all, especially having so many enemies as he had. Again, neither is it any thing less miraculous, to consider what manifold dangers he escaped besides, as when a certain Jew was appointed to come to destroy him by poison, yet was it so the will of God, that Luther had warning thereof before, and the face of the Jew sent to him by picture, whereby he knew him, and avoided the peril.
They which write the lyfe of Saintes, vse to describe and to extoll their holy lyfe & godly vertues, and also to set forth such miracles as be wrought in them by God: Wherof there lacketh no plenty in Martin Luther, but rather time lacketh to vs and oportunitie to tary vpon them, hauyng such hast to other things. Otherwise what a miracle might this seeme to be, for one man, & a poore Frier, creepyng out of a blynd cloyster, to be set vp agaynst the Pope,
Another time as he was sitting in a certain place upon his stool,1 a great stone there was in the vault, over his head where he did sit, which being staid miraculously, so long as he was sitting, as soon as he was up, immediately fell upon the place where he sate, able to have crushed him all in pieces if it had light upon him.
Another time as he was sitting in a certaine place vpon his stoole,1 a great stone there was in the vault, ouer hys head where he did sit, which being stayd miraculously, so long as he was sitting, as soone as he was vp, immediatly fell vpon the place where he sate, able to haue crushed him all in peeces if it had light vpon him.
And what should I speak of his prayers, which were so ardent unto Christ, that (as Melanchthon writeth) they which stood under his window, where he stood praying, might see his tears falling and dropping down. Again, with such power he prayed, that he (as himself confesseth) had obtained of the Lord, that so long as he lived, the Pope should not prevail in his country: after his death (said he) let them pray who could.
And what should I speake of his praiers, which were so ardent vnto Christ, that (as Melancthon writeth) they which stoode vnder his windowe, where he stood prayeng, might see his teares falling and dropping downe. Againe, with such power he prayed, that he (as himselfe confesseth) had obteined of the Lord, that so long as he liued, the Pope should not preuaile in his countrey: after his death (sayd he) let them pray who could.
1And as touching the marvellous works of the Lord, wrought here by men, if it be true which is credibly reported by the learned, what miracle can be more miraculous, then that which is declared of a young man about Wittenberg, who being kept bare and needy by his father, was tempted by way of sorcery, to bargain with the Devil, or a familiar (as they call him) to yield himself body and soul into the Devils power,2 upon condition to have his wish satisfied with money: So that upon the same, an obligation was made by the young man, written with his own blood, and given to the Devil. This case you see, how horrible it was, and how damnable: now hear what followed. Upon the sudden wealth and alteration of this young man, the matter first being noted, began afterward more & more, to be suspected, and at length, after long and great admiration, was brought unto Martin Luther, to be examined. The young man, whether for shame or fear, long denied to confess, and would be known of nothing. Yet God so wrought, being stronger then the Devil, that he uttered unto Luther the whole substance of the case, as well touching the money, as the obligation. Luther understanding the matter, and pitying the lamentable state of the man, willed the whole congregation to pray: and he himself ceased not with his prayers to labour, so that the Devil was compelled at the last to throw in his obligation at the window, and bade him take it again unto him. Which narration, if it be so true as certainly it is of him reported, I see not the contrary, but that this may well seem comparable with the greatest miracle in Christs Church, that was since the Apostles time.
1And as touching the maruelous workes of the Lorde, wrought heere by men, if it be true which is credibly reported by the learned, what miracle can be more miraculous, then that whiche is declared of a yong man aboute Wittenberge, who being kept bare and needy by his father, was tempted by way of sorcery, to bargaine with the Diuell, or a familiare (as they call him) to yeeld hymselfe body and soule into the Diuels power,2 vpon condition to haue his wish satisfied with money: So that vpon the same, an obligation was made by the yong man, written with his owne bloud, and geuen to the Diuell. This case you see, how horrible it was, and how damnable: now heare what followed. Upon the sodeine wealth and alteration of this yong man, the matter first being noted, began afterward more & more, to be suspected, and at length, after long and great admiration, was brought vnto Martin Luther, to be examined. The yong man, whether for shame or feare, long denied to confesse, and woulde bee knowne of nothing. Yet God so wrought, being stronger then the Diuell, that he vttered vnto Luther the whole substance of the case, as well touching the money, as the obligation. Luther vnderstanding the matter, and pitiing the lamentable state of the man, willed the whole congregation to pray: and he himselfe ceased not with hys praiers to labour, so that the Diuell was compelled at the last to throw in his obligation at the window, and bade him take it againe vnto him. Which narration, if it be so true as certeinely it is of him reported, I see not the contrary, but that this may well seeme comparable wyth the greatest miracle in Christes Church, that was since the Apostles time.
Furthermore, as he was mighty in his prayers: so in his Sermons God gave him such a grace, that when he preached, they which heard him, thought every one his own temptations severally to be noted and touched. Whereof, when signification was given unto him by his friends, and he demanded how that could be: mine own manifold temptations (said he) and experiences are the cause thereof.1 For this thou must understand (good reader) that Luther, from his tender years, was much beaten and exercised with spiritual conflicts, as Melanchthon in describing of his life, doth testify. Also Hieronymus Wellerus, scholar and disciple of the said Martin Luther, recordeth, that he oftentimes heard Luther his master thus report of himself: that he had been assaulted and vexed with all kinds of temptations, saving only one,2 which was, with covetousness. With this vice he was never (said he) in all his life troubled, nor once tempted. And hitherto concerning the life of Martin Luther: who lived to the year of his age 63. He continued writing and preaching, about 29. years. As touching the order of his death, the words of Melanchthon be these.
Furthermore, as he was mighty in his prayers: so in his Sermons God gaue him such a grace, that when hee preached, they which heard him, thought euery one hys owne temptations seuerally to be noted and touched. Whereof, when signification was geuen vnto him by hys frends, and he demaunded how that could be: mine owne manifold temptations (said he) and experiences are the cause thereof.1 For this thou must vnderstand (good reader) that Luther, from his tender yeares, was much beaten and exercised with spirituall conflicts, as Melancthon in describing of his life, doth testifie. Also Hieronymus Wellerus, scholer and disciple of the sayd Martin Luther, recordeth, that he oftentimes heard Luther his maister thus reporte of himselfe: that he had bene assaulted and vexed with all kindes of temptations, sauing onely one,2 which was, with couetousnes. With this vice he was neuer (said he) in all his life troubled, nor once tempted. And hetherto concerning the life of Martin Luther: who liued to the yeare of his age 63. He continued writing and preachyng, about 29. yeares. As touching the order of his death, the words of Melancthon be these.
In the year of our Lord 1546. and the 17. of February, Doctor Martin Luther sickened a little before supper, of his accustomed malady, to wit, of the oppression of humours in the orifice or opening of his stomach, whereof I remember I have seen him oft diseased in this place.1 This sickness took him after supper, with the which he vehemently contending, required secesse into a bye chamber, and there he rested on his bed two hours, all which time his pains increased. And as Doctor Jonah was lying in his chamber, Luther awaked, and prayed him to rise, and to call up Ambrose his children's schoolmaster, to make fire in another chamber. Into the which, when he was newly entered, Albert Earle of Mansfield,2 with his wife and divers other (whose names in these letters for haste, were not expressed) at that instant came into his chamber. Finally, feeling his fatal hour to approach, before nine of the clock in the morning, the xviij. of February, he commended himself to God, with this devour prayer.
In the yeare of our Lord 1546. and the 17. of February, Doctour Martin Luther sickened a little before supper, of his accustomed maladie, to wyt, of the oppression of humours in the orifice or opening of his stomacke, whereof I remember I haue seene him oft diseasid in this place.1 This sickenes tooke him after supper, with the which he vehemently contending, required secesse into a bye chamber, and there he rested on his bed two houres, all whych time his paynes encreased. And as Doctor Ionas was lieng in his chamber, Luther awaked, and praied him to rise, and to call vp Ambrose his childrens scholemaister, to make fire in another chamber. Into the which, when he was newly entred, Albert Earle of Mansfield,2 with hys wife and diuers other (whose names in these letters for haste, were not expressed) at that instant came into hys chamber. Finally, feeling his fatall houre to approche, before nine of the clocke in ye morning, the xviij. of February, he cōmended himselfe to God, with this deuour praier.
MY heavenly father, eternal and merciful God, thou hast manifested unto me thy dear son, our Lord Jesus Christ. 1I have taught him, I have known him, I love him as my life, my health, and my redemption▪ whom the wicked have persecuted, maligned, and with injury afflicted. Draw my soul to thee. After this, he said as ensueth, thrice.
MY heauenly father, eternall and mercifull God, thou hast manifested vnto me thy deare sonne, our Lorde Iesus Christ. 1I haue taught him, I haue knowne him, I loue him as my life, my health, and my redemption▪ whome the wicked haue persecuted, maligned, and with iniurie afflicted. Draw my soule to thee. After this, he sayd as ensueth, thryse.
I commend my spirit into thy hands, thou hast redeemed me, O God of truth. GOD so loved the world, that he gave his only son, that all those that believe in him, should have life everlasting. John. iij▪
I commend my spirit into thy hands, thou hast redeemed me, O God of truth. GOD so loued the world, that he gaue his only sonne, that all those that beleeue in him, shoulde haue life euerlasting. Iohn. iij▪
