Address To The Nobility of the German Nation (1520)
By Martin Luther
To his most Serene and Mighty Imperial Majesty and to the Christian Nobility of the German Nation. Dr. Martinus Luther.
The grace and might of God be with you, Most Serene Majesty, most gracious, well-beloved gentlemen!
It is not out of mere arrogance and perversity that I, an individual poor man, have taken upon me to address your lordships. The distress and misery that oppress all the Christian estates, more especially in Germany, have led not only myself, but everyone else, to cry aloud and to ask for help, and have now forced me too to cry out and to ask if God would give His Spirit to any one to reach a hand to His wretched people. Councils have often put forward some remedy, but it has adroitly been frustrated, and the evils have become worse, through the cunning of certain men. Their malice and wickedness I will now, by the help of God, expose, so that, being known, they may henceforth cease to be so obstructive and injurious. God has given us a young and noble sovereign,1 and by this has roused great hopes in many hearts; now it is right that we too should do what we can, and make good use of time and grace.
The first thing that we must do is to consider the matter with great earnestness, and, whatever we attempt, not to trust in our own strength and wisdom alone, even if the power of all the world were ours; for God will not endure that a good work should be begun trusting to our own strength and wisdom. He destroys it; it is all useless, as we read in Psalm xxxiii., "There is no king saved by the multitude of a host; a mighty man is not delivered by much strength." And I fear it is for that reason that those beloved princes the Emperors Frederick, the First and the Second, and many other German emperors were, in former times, so piteously spurned and oppressed by the popes, though they were feared by all the world. Perchance they trusted rather in their own strength than in God; therefore they could not but fall; and how would the sanguinary tyrant Julius II. have risen so high in our own days but that, I fear, France, Germany, and Venice trusted to themselves? The children of Benjamin slew forty-two thousand Israelites, for this reason: that these trusted to their own strength (Judges xx., etc.).
That such a thing may not happen to us and to our noble Emperor Charles, we must remember that in this matter we wrestle not against flesh and blood, but against the rulers of the darkness of this world (Eph. vi. 12), who may fill the world with war and bloodshed, but cannot themselves be overcome thereby. We must renounce all confidence in our natural strength, and take the matter in hand with humble trust in God; we must seek God's help with earnest prayer, and have nothing before our eyes but the misery and wretchedness of Christendom, irrespective of what punishment the wicked may deserve. If we do not act thus, we may begin the game with great pomp; but when we are well in it, the spirits of evil will make such confusion that the whole world will be immersed in blood, and yet nothing be done. Therefore let us act in the fear of God and prudently. The greater the might of the foe, the greater is the misfortune, if we do not act in the fear of God and with humility. If popes and Romanists have hitherto, with the devil's help, thrown kings into confusion, they may still do so, if we attempt things with our own strength and skill, without God's help.
The Three Walls Of The Romanists
The Romanists have, with great adroitness, drawn three walls around themselves, with which they have hitherto protected themselves, so that no one could reform them, whereby all Christendom has fallen terribly.
Firstly, if pressed by the temporal power, they have affirmed and maintained that the temporal power has no jurisdiction over them, but, on the contrary, that the spiritual power is above the temporal.
Secondly, if it were proposed to admonish them with the Scriptures, they objected that no one may interpret the Scriptures but the Pope.
Thirdly, if they are threatened with a council, they pretend that no one may call a council but the Pope.
Thus they have secretly stolen our three rods, so that they may be unpunished, and entrenched themselves behind these three walls, to act with all the wickedness and malice, which we now witness. And whenever they have been compelled to call a council, they have made it of no avail by binding the princes beforehand with an oath to leave them as they were, and to give moreover to the Pope full power over the procedure of the council, so that it is all one whether we have many councils or no councils, in addition to which they deceive us with false pretenses and tricks. So grievously do they tremble for their skin before a true, free council; and thus they have overawed kings and princes, that these believe they would be offending God, if they were not to obey them in all such knavish, deceitful artifices.
Now may God help us, and give us one of those trumpets that overthrew the walls of Jericho, so that we may blow down these walls of straw and paper, and that we may set free our Christian rods for the chastisement of sin, and expose the craft and deceit of the devil, so that we may amend ourselves by punishment and again obtain God's favor.
(a) The First Wall
That the Temporal Power has no Jurisdiction over the Spirituality
Let us, in the first place, attack the first wall.
It has been devised that the Pope, bishops, priests, and monks are called the spiritual estate, princes, lords, artificers, and peasants are the temporal estate. This is an artful lie and hypocritical device, but let no one be made afraid by it, and that for this reason: that all Christians are truly of the spiritual estate, and there is no difference among them, save of office alone. As St. Paul says (1 Cor. xii.), we are all one body, though each member does its own work, to serve the others. This is because we have one baptism, one Gospel, one faith, and are all Christians alike; for baptism, Gospel, and faith, these alone make spiritual and Christian people.
As for the unction by a pope or a bishop, tonsure, ordination, consecration, and clothes differing from those of laymen-all this may make a hypocrite or an anointed puppet, but never a Christian or a spiritual man. Thus we are all consecrated as priests by baptism, as St. Peter says: "Ye are a royal priesthood, a holy nation" (1 Peter ii. 9); and in the book of Revelations: "and hast made us unto our God (by Thy blood) kings and priests" (Rev. v. 10). For, if we had not a higher consecration in us than pope or bishop can give, no priest could ever be made by the consecration of pope or bishop, nor could he say the mass, or preach, or absolve. Therefore the bishop's consecration is just as if in the name of the whole congregation he took one person out of the community, each member of which has equal power, and commanded him to exercise this power for the rest; in the same way as if ten brothers, co-heirs as king's sons, were to choose one from among them to rule over their inheritance, they would all of them still remain kings and have equal power, although one is ordered to govern.
And to put the matter even more plainly, if a little company of pious Christian laymen were taken prisoners and carried away to a desert, and had not among them a priest consecrated by a bishop, and were there to agree to elect one of them, born in wedlock or not, and were to order him to baptize, to celebrate the mass, to absolve, and to preach, this man would as truly be a priest, as if all the bishops and all the Popes had consecrated him. That is why in cases of necessity every man can baptize and absolve, which would not be possible if we were not all priests. This great grace and virtue of baptism and of the Christian estate they have quite destroyed and made us forget by their ecclesiastical law. In this way the Christians used to choose their bishops and priests out of the community; these being afterwards confirmed by other bishops, without the pomp that now prevails. So was it that St. Augustine, Ambrose, Cyprian, were bishops.
Since, then, the temporal power is baptized as we are, and has the same faith and Gospel, we must allow it to be priest and bishop, and account its office an office that is proper and useful to the Christian community. For whatever issues from baptism may boast that it has been consecrated priest, bishop, and pope, although it does not beseem every one to exercise these offices. For, since we are all priests alike, no man may put himself forward or take upon himself, without our consent and election, to do that which we have all alike power to do. For, if a thing is common to all, no man may take it to himself without the wish and command of the community. And if it should happen that a man were appointed to one of these offices and deposed for abuses, he would be just what he was before. Therefore a priest should be nothing in Christendom but a functionary; as long as he holds his office, he has precedence of others; if he is deprived of it, he is a peasant or a citizen like the rest. Therefore a priest is verily no longer a priest after deposition. But now they have invented characteres indelebiles,2 and pretend that a priest after deprivation still differs from a simple layman. They even imagine that a priest can never be anything but a priest-that is, that he can never become a layman. All this is nothing but mere talk and ordinance of human invention.
It follows, then, that between laymen and priests, princes and bishops, or, as they call it, between spiritual and temporal persons, the only real difference is one of office and function, and not of estate; for they are all of the same spiritual estate, true priests, bishops, and popes, though their functions are not the same-just as among priests and monks every man has not the same functions. And this, as I said above, St. Paul says (Rom. xii.; 1 Cor. xii.), and St. Peter (1 Peter ii.): "We, being many, are one body in Christ, and severally members one of another." Christ's body is not double or twofold, one temporal, the other spiritual. He is one Head, and He has one body.
We see, then, that just as those that we call spiritual, or priests, bishops, or popes, do not differ from other Christians in any other or higher degree but in that they are to be concerned with the word of God and the sacraments-that being their work and office-in the same way the temporal authorities hold the sword and the rod in their hands to punish the wicked and to protect the good. A cobbler, a smith, a peasant, every man, has the office and function of his calling, and yet all alike are consecrated priests and bishops, and every man should by his office or function be useful and beneficial to the rest, so that various kinds of work may all be united for the furtherance of body and soul, just as the members of the body all serve one another.
Now see what a Christian doctrine is this: that the temporal authority is not above the clergy, and may not punish it. This is as if one were to say the hand may not help, though the eye is in grievous suffering. Is it not unnatural, not to say unchristian, that one member may not help another, or guard it against harm? Nay, the nobler the member, the more the rest are bound to help it. Therefore I say, Forasmuch as the temporal power has been ordained by God for the punishment of the bad and the protection of the good, therefore we must let it do its duty throughout the whole Christian body, without respect of persons, whether it strikes popes, bishops, priests, monks, nuns, or whoever it may be. If it were sufficient reason for fettering the temporal power that it is inferior among the offices of Christianity to the offices of priest or confessor, or to the spiritual estate-if this were so, then we ought to restrain tailors, cobblers, masons, carpenters, cooks, cellarmen, peasants, and all secular workmen, from providing the Pope or bishops, priests and monks, with shoes, clothes, houses or victuals, or from paying them tithes. But if these laymen are allowed to do their work without restraint, what do the Romanist scribes mean by their laws? They mean that they withdraw themselves from the operation of temporal Christian power, simply in order that they may be free to do evil, and thus fulfill what St. Peter said: "There shall be false teachers among you, . . . and in covetousness shall they with feigned words make merchandise of you" (2 Peter ii. 1, etc.).
Therefore the temporal Christian power must exercise its office without let or hindrance, without considering whom it may strike, whether pope, or bishop, or priest: whoever is guilty, let him suffer for it.
Whatever the ecclesiastical law has said in opposition to this is merely the invention of Romanist arrogance. For this is what St. Paul says to all Christians: "Let every soul" (I presume including the popes) "be subject unto the higher powers; for they bear not the sword in vain: they serve the Lord therewith, for vengeance on evildoers and for praise to them that do well" (Rom. xiii. 1-4). Also St. Peter: "Submit yourselves to every ordinance of man for the Lord's sake, . . . for so is the will of God" (1 Peter ii. 13, 15). He has also foretold that men would come who should despise government (2 Peter ii.), as has come to pass through ecclesiastical law.
Now, I imagine, the first paper wall is overthrown, inasmuch as the temporal power has become a member of the Christian body; although its work relates to the body, yet does it belong to the spiritual estate. Therefore, it must do its duty without let or hindrance upon all members of the whole body, to punish or urge, as guilt may deserve, or need may require, without respect of pope, bishops, or priests, let them threaten or excommunicate as they will. That is why a guilty priest is deprived of his priesthood before being given over to the secular arm; whereas this would not be right, if the secular sword had not authority over him already by Divine ordinance.
It is, indeed, past bearing that the spiritual law should esteem so highly the liberty, life, and property of the clergy, as if laymen were not as good spiritual Christians, or not equally members of the Church. Why should your body, life, goods, and honor be free, and not mine, seeing that we are equal as Christians, and have received alike baptism, faith, spirit, and all things? If a priest is killed, the country is laid under an interdict3: why not also if a peasant is killed? Whence comes this great difference among equal Christians? Simply from human laws and inventions.
It can have been no good spirit, either, that devised these evasions and made sin to go unpunished. For if, as Christ and the Apostles bid us, it is our duty to oppose the evil one and all his works and words, and to drive him away as well as may be, how then should we remain quiet and be silent when the Pope and his followers are guilty of devilish works and words? Are we for the sake of men to allow the commandments and the truth of God to be defeated, which at our baptism we vowed to support with body and soul? Truly we should have to answer for all souls that would thus be abandoned and led astray.
Therefore it must have been the arch-devil himself who said, as we read in the ecclesiastical law, If the Pope were so perniciously wicked, as to be dragging souls in crowds to the devil, yet he could not be deposed. This is the accursed and devilish foundation on which they build at Rome, and think that the whole world is to be allowed to go to the devil rather than they should be opposed in their knavery. If a man were to escape punishment simply because he is above the rest, then no Christian might punish another, since Christ has commanded each of us to esteem himself the lowest and the humblest (Matt. xviii. 4; Luke ix. 48).
Where there is sin, there remains no avoiding the punishment, as St. Gregory says, We are all equal, but guilt makes one subject to another. Now let us see how they deal with Christendom. They arrogate to themselves immunities without any warrant from the Scriptures, out of their own wickedness, whereas God and the Apostles made them subject to the secular sword; so that we must fear that it is the work of antichrist, or a sign of his near approach.
(b) The Second Wall
That no one may interpret the Scriptures but the Pope
The second wall is even more tottering and weak: that they alone pretend to be considered masters of the Scriptures; although they learn nothing of them all their life. They assume authority, and juggle before us with impudent words, saying that the Pope cannot err in matters of faith, whether he be evil or good, albeit they cannot prove it by a single letter. That is why the canon law contains so many heretical and unchristian, nay unnatural, laws; but of these we need not speak now. For whereas they imagine the Holy Ghost never leaves them, however unlearned and wicked they may be, they grow bold enough to decree whatever they like. But were this true, where were the need and use of the Holy Scriptures? Let us burn them, and content ourselves with the unlearned gentlemen at Rome, in whom the Holy Ghost dwells, who, however, can dwell in pious souls only. If I had not read it, I could never have believed that the devil should have put forth such follies at Rome and find a following.
But not to fight them with our own words, we will quote the Scriptures. St. Paul says, "If anything be revealed to another that sitteth by, let the first hold his peace" (1 Cor. xiv. 30). What would be the use of this commandment, if we were to believe him alone that teaches or has the highest seat? Christ Himself says, "And they shall be all taught of God." (St. John vi. 45). Thus it may come to pass that the Pope and his followers are wicked and not true Christians, and not being taught by God, have no true understanding, whereas a common man may have true understanding. Why should we then not follow him? Has not the Pope often erred? Who could help Christianity, in case the Pope errs, if we do not rather believe another who has the Scriptures for him?
Therefore it is a wickedly devised fable-and they cannot quote a single letter to confirm it-that it is for the Pope alone to interpret the Scriptures or to confirm the interpretation of them. They have assumed the authority of their own selves. And though they say that this authority was given to St. Peter when the keys were given to him, it is plain enough that the keys were not given to St. Peter alone, but to the whole community. Besides, the keys were not ordained for doctrine or authority, but for sin, to bind or loose, and what they claim besides this from the keys is mere invention. But what Christ said to St. Peter: "I have prayed for thee that thy faith fail not" (St. Luke xxii. 32), cannot relate to the Pope, inasmuch as the greater part of the Popes have been without faith, as they are themselves forced to acknowledge; nor did Christ pray for Peter alone, but for all the Apostles and all Christians, as He says, "Neither pray I for these alone, but for them also which shall believe on Me through their word" (St. John xvii.). Is not this plain enough?
Only consider the matter. They must acknowledge that there are pious Christians among us that have the true faith, spirit, understanding, word, and mind of Christ: why then should we reject their word and understanding, and follow a pope who has neither understanding nor spirit? Surely this were to deny our whole faith and the Christian Church. Moreover, if the article of our faith is right, "I believe in the holy Christian Church," the Pope cannot alone be right; else we must say, "I believe in the Pope of Rome," and reduce the Christian Church to one man, which is a devilish and damnable heresy. Besides that, we are all priests, as I have said, and have all one faith, one Gospel, one Sacrament; how then should we not have the power of discerning and judging what is right or wrong in matters of faith? What becomes of St. Paul's words, "But he that is spiritual judgeth all things, yet he himself is judged of no man" (1 Cor. ii. 15), and also, "we having the same spirit of faith"? (2 Cor. iv. 13). Why then should we not perceive as well as an unbelieving pope what agrees or disagrees with our faith?
By these and many other texts we should gain courage and freedom, and should not let the spirit of liberty (as St. Paul has it) be frightened away by the inventions of the popes; we should boldly judge what they do and what they leave undone by our own believing understanding of the Scriptures, and force them to follow the better understanding, and not their own. Did not Abraham in old days have to obey his Sarah, who was in stricter bondage to him than we are to any one on earth? Thus, too, Balaam's ass was wiser than the prophet. If God spoke by an ass against a prophet, why should He not speak by a pious man against the Pope? Besides, St. Paul withstood St. Peter as being in error (Gal. ii.). Therefore it behooves every Christian to aid the faith by understanding and defending it and by condemning all errors.
(c) The Third Wall
That no one may call a council but the Pope
The third wall falls of itself, as soon as the first two have fallen; for if the Pope acts contrary to the Scriptures, we are bound to stand by the Scriptures, to punish and to constrain him, according to Christ's commandment, "Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as a heathen man and a publican" (St. Matt. xviii. 15-17). Here each member is commanded to take care for the other; much more then should we do this, if it is a ruling member of the community that does evil, which by its evil-doing causes great harm and offense to the others. If then I am to accuse him before the Church, I must collect the Church together. Moreover, they can show nothing in the Scriptures giving the Pope sole power to call and confirm councils; they have nothing but their own laws; but these hold good only so long as they are not injurious to Christianity and the laws of God. Therefore, if the Pope deserves punishment, these laws cease to bind us, since Christendom would suffer, if he were not punished by a council. Thus we read (Acts xv.) that the council of the Apostles was not called by St. Peter, but by all the Apostles and the elders. But if the right to call it had lain with St. Peter alone, it would not have been a Christian council, but a heretical conciliabulum. Moreover, the most celebrated council of all-that of Nicaea-was neither called nor confirmed by the Bishop of Rome, but by the Emperor Constantine; and after him many other emperors have done the same, and yet the councils called by them were accounted most Christian. But if the Pope alone had the power, they must all have been heretical. Moreover, if I consider the councils that the Pope has called, I do not find that they produced any notable results.
Therefore when need requires, and the Pope is a cause of offense to Christendom, in these cases whoever can best do so, as a faithful member of the whole body, must do what he can to procure a true free council. This no one can do so well as the temporal authorities, especially since they are fellow-Christians, fellow-priests, sharing one spirit and one power in all things, and since they should exercise the office that they have received from God without hindrance, whenever it is necessary and useful that it should be exercised. Would it not be most unnatural, if a fire were to break out in a city, and every one were to keep still and let it burn on and on, whatever might be burnt, simply because they had not the mayor's authority, or because the fire perchance broke out at the mayor's house? Is not every citizen bound in this case to rouse and call in the rest? How much more should this be done in the spiritual city of Christ, if a fire of offense breaks out, either at the Pope's government or wherever it may! The like happens if an enemy attacks a town. The first to rouse up the rest earns glory and thanks. Why then should not he earn glory that descries the coming of our enemies from hell and rouses and summons all Christians?
But as for their boasts of their authority, that no one must oppose it, this is idle talk. No one in Christendom has any authority to do harm, or to forbid others to prevent harm being done. There is no authority in the Church but for reformation. Therefore if the Pope wished to use his power to prevent the calling of a free council, so as to prevent the reformation of the Church, we must not respect him or his power; and if he should begin to excommunicate and fulminate, we must despise this as the doings of a madman, and, trusting in God, excommunicate and repel him as best we may. For this his usurped power is nothing; he does not possess it, and he is at once overthrown by a text from the Scriptures. For St. Paul says to the Corinthians "that God has given us authority for edification, and not for destruction (2 Cor. x. 8). Who will set this text at nought? It is the power of the devil and of antichrist that prevents what would serve for the reformation of Christendom. Therefore we must not follow it, but oppose it with our body, our goods, and all that we have. And even if a miracle were to happen in favor of the Pope against the temporal power, or if some were to be stricken by a plague, as they sometimes boast has happened, all this is to be held as having been done by the devil in order to injure our faith in God, as was foretold by Christ: "There shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect" (Matt. xxiv. 23); and St. Paul tells the Thessalonians that the coming of antichrist shall be "after the working of Satan with all power and signs and lying wonders" (2 Thess. ii. 9).
Therefore let us hold fast to this: that Christian power can do nothing against Christ, as St. Paul says, "For we can do nothing against Christ, but for Christ" (2 Cor. xiii. 8). But, if it does anything against Christ, it is the power of antichrist and the devil, even if it rained and hailed wonders and plagues. Wonders and plagues prove nothing, especially in these latter evil days, of which false wonders are foretold in all the Scriptures. Therefore we must hold fast to the words of God with an assured faith; then the devil will soon cease his wonders.
And now I hope the false, lying specter will be laid with which the Romanists have long terrified and stupefied our consciences. And it will be seen that, like all the rest of us, they are subject to the temporal sword; that they have no authority to interpret the Scriptures by force without skill; and that they have no power to prevent a council, or to pledge it in accordance with their pleasure, or to bind it beforehand, and deprive it of its freedom; and that if they do this, they are verily of the fellowship of antichrist and the devil, and having nothing of Christ but the name.
ANNE ASKEW (A SELECTION)
Though Henry VIII established the Church of England, he did not fully adopt Protestant practice and in the later years of his reign, actively persecuted Protestants. Anne Askew (1521-1546) was one such Protestant. Her Catholic husband denounced her, turned her into the authorities where she was called in for questioning. The next year, she was tortured on the rack at the Tower of London and ultimately burned at the stake; she was one of only two women known to suffer this fate. The account of her examination, detailed below, was meant to demonstrate the ardent fervor of committed men and women who refused to recant their beliefs or turn in fellow practitioners even to the point of death. It was smuggled out of England and published in Germany, with its contents later published under Foxe’s Acts and Monuments. The second excerpt, from the aforementioned work, details the death of Anne Askew. The final excerpt, a ballad, is attributed to Anne Askew and was widely known throughout the 16th century.
FROM ANNE ASKEW’S FIRST EXAMINATION OF ANNE ASKEW (1546)
To satisfy your expectation, good people (sayeth she), this was my first examination in the year of our Lord 1545, and in the month of March. First Christopher Dare examined me at Saddlers’ Hall, being one of the guests, and asked if I did not believe that the sacrament hanging over the altar was the very body of Christ really. Then I demanded this question of him: wherefore Saint Stephen was stoned to death. And he said he could not tell. Then I answered that no more would I assoil his vain question….
Thirdly, he asked me wherefore I said that I had rather to read five lines in the Bible, than to hear five masses in the temple. I confessed that I said no less. Not for the dispraise of either the Epistle or Gospel, but because the one did greatly edify me, and the other nothing at all. …
Fourthly, he laid unto my charge that I should say: “If an ill priest ministered, it was the Devil and not God.” My answer was that I never spake such thing. But this was my saying: “That whatsoever he were which ministered unto me, his ill conditions could not hurt my faith, but in spirit I received nevertheless the body and blood of Christ.” He asked me what I said concerning confession. I answered him my meaning, which was as Saint James sayeth, that every man ought to acknowledge his faults to other, and the one to pray for the other. …
Seventhly, he asked me if I had the spirit of God in me. I answered if I had not, I was but reprobate or cast away. Then he said he had sent for a priest to examine me, which was there at hand. The priest asked me what I said to the sacrament of the altar. And required much to know therein my meaning. But I desired him again to hold me excused concerning that matter. None other answer would I make him, because I perceived him a papist.
Eighthly, he asked me if I did not think that private masses did help souls departed. And I said it was great idolatry to believe more in them than in the death which Christ died for us. Then they had me thence unto my Lord Mayor and he examined me, as they had before, and I answered him directly in all things as I answered the quest afore. Besides this my Lord Mayor laid one thing unto my charge which was never spoken of me but of them. And that was whether a mouse eating the host received God or no. This question did I never ask, but indeed they asked it of me, whereunto I made them no answer but smiled. Then the Bishop’s Chancellor rebuked me and said that I was much to blame for uttering the Scriptures. For Saint Paul (he said) forbade women to speak or to talk of the word of God. I answered him that I knew Paul’s meaning as well as he, which is, 1 Corinthians 14, that a woman ought not to speak in the congregation by the way of teaching. And then I asked him how many women he had seen go into the pulpit and preach? He said he never saw none. Then I said, he ought to find no fault in poor women, except they had offended the law. Then my Lord Mayor commanded me toward. I asked him if sureties would not serve me, and he made me short answer, that he would take none.
Then was I had to the Counter, and there remained eleven days, no friend admitted to speak with me. But in the meantime there was a priest sent to me which said that he was commanded of the Bishop to examine me, and to give me good counsel, which he did not. But first he asked me for what cause I was put in the Counter. And I told him I could not tell. Then he said it was great pity that I should be there without cause, and concluded that he was very sorry for me.
Secondly, he said it was told him that I should deny the sacrament of the altar. And I answered him again that, that I had said, I had said. Thirdly, he asked me if I were shriven. I told him so that I might have one of these three, that is to say, Doctor Crome, Sir William, or Huntingdon, I was contented, because I knew them to be men of wisdom. “As for you or any other I will not dispraise, because I know ye not.”…
Fourthly, he asked me if the Host should fall, and a beast did eat it, whether the beast did receive God or no. I answered, “Seeing ye have taken the pains to ask this question I desire you also to assoil it yourself. For I will not do it, because I perceive ye come to tempt me.” And he said it was against the order of schools6 that he which asked the question should answer it. I told him I was but a woman and knew not the course of schools. Fifthly, he asked me if I intended to receive the sacrament at Easter or no. I answered that else I were no Christian woman, and there I did rejoice, that the time was so near at hand. And then he departed thence with many fair words. …
In the meanwhile he commanded his archdeacon to common with me, who said unto me, “Mistress, where- fore are ye accused and thus troubled here before the Bishop?”
To whom I answered again and said, “Sir, ask, I pray you, my accusers, for I know not as yet.”
Then took he my book out of my hand and said, “Such books as this hath brought you to the trouble you are in. Beware,” sayeth he, “beware, for he that made this book and was the author thereof was an heretic, I warrant you, and burnt in Smithfield.”
Then I asked him if he were certain and sure that it was true that he had spoken. And he said he knew well the book was of John Frith’s8 making. Then I asked him if he were not ashamed for to judge of the book before he saw it within or yet knew the truth thereof. I said also that such unadvised and hasty judgment is token apparent of a very slender wit. Then I opened the book and showed it to him. He said he thought it had been another, for he could find no fault therein. Then I desired him no more to be so unadvisedly rash and swift in judgment, till he thoroughly knew the truth, and so he departed from me.
FROM JOHN FOXE, ACTS AND MONUMENTS OF THESE LATTER AND PERILOUS DAYS (1583)
Hitherto we have entreated of this good woman, now it remaineth that we touch somewhat as touching her end and martyrdom. She being born of such stock and kindred that she might have lived in great wealth and prosperity, if she would rather have followed the world than Christ, but now she was so tormented, that she could neither live long in so great distress, neither yet by the adversaries be suffered to die in secret. Wherefore the day of her execution was appointed, and she brought into Smithfield in a chair, because she could not go on her feet, by means of her great torments. When she was brought unto the stake she was tied by the middle with a chain that held up her body. When all things were thus prepared to the fire, the King’s letters of pardon were brought, whereby to offer her safeguard of her life if she would recant, which she would neither receive, neither yet vouchsafe once to look upon. Shaxton1 also was there present who, openly that day recanting his opinions, went about with a long oration to cause her also to turn, against whom she stoutly resisted. Thus she being troubled so many manner of ways, and having passed through so many torments, having now ended the long course of her agonies, being compassed in with flames of fire, as a blessed sacrifice unto God, she slept in the Lord, in anno2 1546, leaving behind her a singular example of Christian constancy for all men to follow.
“I AM A WOMAN POOR AND BLIND” (16TH CENTURY)
I am a woman poor and blind
and little knowledge remains in me,
Long have I sought, but fain would I find,
what herb in my garden were best to be.
A garden I have which is unknown,
which God of his goodness gave to me,
I mean my body, wherein I should have sown
the seed of Christ’s true verity.
My spirit within me is vexed sore,
my flesh striveth against the same:
My sorrows do increase more and more,
my conscience suffereth most bitter pain:
I, with myself being thus at strife,
would fain have been at rest,
Musing and studying in mortal life,
what things I might do to please God best.
With whole intent and one accord,
unto a Gardenthat I did know,
I desired him for the love of the Lord,
true seeds in my garden for to sow.
Then this proud Gardener seeing me so blind,
he thought on me to work his will,
And flattered me with words so kind,
to have me continue in my blindness still.
He fed me then with lies and mocks,
for venial sins he bid me go
To give my money to stones and stocks,
which was stark lies and nothing so.
With stinking meat then was I fed,
for to keep me from my salvation,
I had trentals of mass, and bulls of lead,
not one word spoken of Christ’s passion.
In me was sown all kind of feigned seeds,
with Popish ceremonies many a one,
Masses of requiem with other juggling deeds,
till God’s spirit out of my garden was gone.
Then was I commanded most strictly,
If of my salvation I would be sure,
To build some chapel or chantry,
to be prayed for while the world doth endure.
‘Beware of a new learning,’ quoth he, ‘it lies,
which is the thing I most abhor,
Meddle not with it in any manner of wise,
but do as your fathers have done before.’
My trust I did put in the Devil’s works,
thinking sufficient my soul to save,
Being worse then either Jews or Turks,
thus Christ of his merits I did deprave.
I might liken my self with a woeful heart,
unto the dumb man in Luke the Eleven,
From whence Christ caused the Devil to depart,
but shortly after he took the other seven.
My time thus, good Lord, so wickedly spent,
alas, I shall die the sooner therefore.
Oh Lord, I find it written in thy Testament,
that thou hast mercy enough in store
For such sinners, as the scripture sayeth,
that would gladly repent and follow thy word,
Which I’ll not deny whilst I have breath,
for prison, fire, *****, or fierce sword.
Strengthen me good Lord in thy truth to stand,
for the bloody butchers have me at their will,
With their slaughter knives ready drawn in their hand
my simple carcass to devour and kill.
O Lord forgive me mine offense,
for I have offended thee very sore,
Take therefore my sinful body from hence,
Then shall I, vile creature, offend thee no more.
I would with all creatures and faithful friends
for to keep them from this Gardener’s hands,
For he will bring them soon unto their ends,
with cruel torments of fierce firebrands.
I dare not presume for him to pray,
because the truth of him it was well known,
But since that time he hath gone astray,
and much pestilent seed abroad he hath sown.
Because that now I have no space,
the cause of my death truly to show,
I trust hereafter that by God’s holy grace,
that all faithful men shall plainly know.
To thee O Lord I bequeath my spirit,
that art the work-master of the same,
It is thine, Lord, therefore take it of right,
my carcass on earth I leave, from whence it came.
Although to ashes it be now burned,
I know thou canst raise it again,
In the same likeness as thou it formed,
in heaven with thee evermore to remain.
Copy Texts:
Martin Luther selection adapted from Selected Writings and Sermons by Martin Luther, Global Grey edition of a text in the Public Domain.
Anne Askew selections adapted from An Open Companion to Early British Literature Copyright © 2019 by Allegra Villarreal is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License, except where otherwise noted.